Reviewed by: Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo by Jennifer Koshatka Seman Spencer Dew Jennifer Koshatka Seman, Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo (Austin: University of Texas Press, 2021) "Un Problema Para La Medicina"—"A Problem for Medicine"—ran one headline about curandera Teresa Urrea in the last decade of the nineteenth century. The phrase offers a useful entry point to this book, which approaches the healing practices of Teresa Urrea and Don Pedrito Jaramillo as medicine "from below," treating "ethnic Mexicans and Indigenous people faced with increasingly oppressive, exclusionary, and violent state power" (11). Reading the reception of these curanderos—by various factions of supporters as well as critics—Seman shows how borderlands healing practices troubled conceptions of medicine and modernity, race and national identity, even state power and capitalist logic (4). Seman reveals curanderismo to be a dynamic cultural practice and a transatlantic product as much as a New World indigenous one (with roots in Greek, Arabic, and European concepts, too), and situates shifting understandings of curanderismo within broader changes in thinking about "science" and "medicine" (from understandings of the body's electricity or magnetism to beliefs in the scientific nature of spiritualism to theories of "tropical medicine" used to justify colonialist exploitation). Neither medicine nor religion exists in isolation from state power and social structures that seek to categorize and contain, as Seman shows with impressive finesse and with a clear articulation of context that [End Page 131] allows non-experts and undergraduates to understand the historical importance of Porfirista intellectuals in exile or the Catarino Garza Rebellion. Indeed, what is most striking about the two figures Seman focuses on is how central they can be to many historical debates and trends—and how protean they are to their varied audiences. Urrea—depending on who one asked—was a curandera, an espiritista medium, a critic of Catholic leadership, and a "sad-eyed Mexican girl" whose "lovely, slender" hands were fetishized by the press (65). She was also Santa Teresa, the "Mexican Joan of Arc" who inspired an uprising of indigenous Yaqui, and, from the US side of the border, the author of revolutionary tracts against the Mexican government. As an example of the multiple and entangled roles assumed and imposed upon Urrea, the Mexican journal that published "Un Problema Para La Medicina" was a Spiritist journal, and the article's author, an American Spiritist and medical doctor, intended the headline as a celebratory note. He argued that Urrea, like various other historical faith healers, including Jesus, was here to alleviate human suffering; she presented a "problem" for institutionalized, professional medicine in that she healed not as a result of elite training and in exchange for pay, but, rather, via the work of spirits and the manipulation of "magnetic fluid" (36). Similarly, when, in 1901, the American Medical Association (AMA) charged Texas-based curandero Don Pedrito Jaramillo with fraud, this was an attempt to protect a kind of monopoly—over knowledge but also the right to practice—over what counted as medicine and how healing could be regulated by law. It was also an attack on a healthcare provider who depended on "an economy of reciprocity." Refusing to profit off his abilities, Jaramillo was perhaps an even greater threat to the model of medicine-as-industry represented by the AMA. The AMA's perpetuation of coloniality is less visibly striking than the massacre of indigenous Yaqui—Teresita rebels rallying under the name of Urrea—whose corpses were stacked for a photograph outside the Nogales customs house in August of 1896. Seman pairs this image, early in her book, with a similar souvenir photograph of corpses: bodies in a mass grave at Wounded Knee, 1891, laying out in gut-wrenching black-and-white the stakes of alternative cultural "scripts" for healing and showing colonialist violence at its most immediate (101). Similarly powerful is this book's concluding chapter, which insists that these healers "are more than mere cultural footnotes to history" by situating their legacies in the context of the contemporary borderlands politics, alongside the ongoing colonialist expansion and displacement of natives that is El Paso's...
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