The University of TexasInstitute of Texan Cultures

at San Antonio

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JOE GRAHAMFor use with The Institute of Texan Cultures'

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Joe Graham was the Folklorist-in-residence atThe Institute of Texan Cultures, 1977-79.

@1979 The University of TexasInstitute of Texan Culturesat San Antonio801 South Bowie at DurangoP.O. Box 1226San Antonio, Texas 78294512/226-7651

Jack R. Maguire, Executive DirectorPat Maguire, Director of Publicationsand Coordinator of Programs

This publication was made possible, in part, bya grant from the Houston Endowment, Inc.Printed in the United States of America

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This production is designed toacquaint the student with the use ofherbal remedies in the MexicanAmerican culture. It also provides the"occasion and the stimulus for adiscussion of medical practices ingeneral and for an interesting andpotentially rewarding excursion intofolk beliefs. While the information in thepresentation is not controversial, thediscussion and questions which mayfollow can touch on potentially sensitivesubjects. The material in the "Sup-plemental Reading List" section of thisguide offers interesting and usefulinformation for those who would like topursue the subject further.

HERBAL REMEDIES INHISTORICAL PERSPECTIVE

The pharmacopoeia or contents of the"medicine chest" did not change signifi-cantly between the time of the Greeksand the advent of modern medicine.While there were some significantbreak-throughs in medicine in the 19thcentury wliich permitted the control ofsome of the more serious illnesses suchas smallpox, it wasn't until the 20thcentury that many illnesses werecurable or even controllable. Vaccina-tions against smallpox became popularin England in the 1820's, the germtheory of disease was verified in the1850's and ~860's, antiseptics wereintroduced in the 1860's, the tuberclebacillus and cholera bacillus were dis-covered in the 1880's, and the relation-ship between mosquitoes and malariawas discovered in the late 1890's. But it

wasn't until well into the 20th centurythat significant changes occurred ingeneral medical care. World War I sawthe development of controls for typhoid,tet;tnus and diptheria. The 1930's sawthe coming of sulfa drugs (first miracledrugs), and World War II ushered in theera of antibiotics such as penicillin.

Prior to the development of thesenew medicines, people in the UnitedStates and European countries weredependent upon substances found inplants, animals or minerals to treattheir illnesses. Europeans who came tothe New World were greatly impressedwith the knowledge of herbs foundamong the Indians of the United Statesand Mexico. As late as 1829 SamHouston preferred the treatment of theIndian medicine man to the ministra-tions of a nearby army hospital when hebecame gravely ill from what wasprobably malaria or typhoid fever.Many of the herbs used by the Indiansof both the United States and Mexicofound their way into thf; Europeantreatments. Occasionally these Indiangroups and their present-day descen-dents still rely on herbs as medicines.Many Mexican American children havebeen treated with herbal remedies.

While most of the drugs and patentmedicines now dispensed by pharmaciesin the United States and in Europe arethe product of chemical processes, someare made from plants and animalproducts. Many modern drugs weredeveloped by isolating the active agentsin herbal remJedies and then producingthem synthetIcally.

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the majority of the class. This isparticularly true if those students arefrom various cultural or ethnic back-grounds. To label those beliefs as"superstitions" is to judge not only thebelief but also the believer, and byextension, even his culture.

THE FUNCTION OFFOLK BELIEF IN SOCIETY

Folk belief serves an importantfunction in any culture. It oftenprovides the answer to "why" or "whyme" questions in otherwise seeminglyinexplicable happenings. When weknow the why, we at least feel that weknow how to control our fate.

When their knowledge and skill arenot adequate to insure success or toprevent catastrophe, people call uponpowers beyond their own. They may saya prayer, repeat a magic incantation,perform a ritual, cross their fingers,hold their breath, wear "lucky" clothesor carry a rabbit's foot. The greater therisk, the more apt they are to rely uponthese acts to insure success. Sinceillness often involves the greatest risk(a threat to life itself), one can expectseemingly irrational behavior on almosteveryone's part from time to time.

WHAT IS FOLK MEDICINE? ~Folk medicine consists of the cures;

remedies and beliefs passed from per- !son to person and usually from;generation to generation outside suchformal institutions as medical schools,professional associations and libraries.Folk medical beliefs and practices per-sist because people continue to usethem often in spite of the opposition oforganized medicine and scientificmedical theories.

Folk medicine is based on belief andexperience, rather than scientific verifi-cation and evaluation. Those whobelieve in and use folk medicine do notrequire an explanation of why or how it

William Withering, a medical doctorin Shropshire, England, discovereddigitalis, an important drug in the treat-ment of dropsy and heart disease, byobserving that the country folk treatedthemselves with a tea made from theleaves of the foxglove plant. Heexperimented with it and found that itworked. Thereafter, it became includedin the British pharmacopoeia.

A number of modern pharmaceuticalshave come from herbs used as remediesby different Indian groups of theAmericas. For example, Ipecac is nowused to produce emetine, a substanceused in emetics, expectorants andamoebicides. Curare and quinine, bothsubstances from tree barks found inSouth America, were used by Indiansfor centuries before western medicalscience discovered them. Curare is usedas a relaxant in shock treatments and incertain mental illnesses, and as ananesthetic for surgery. Quinine, ofcourse, has long been important in thetreatment of malaria.

Not all herbal remedies,of course, areeffective because of their pharmacologi-cal value. Many are placebos, orpharmacologically inert substances,which produce their effects as a resultof the belief the patient has in theperson administering the substance.Too, some herbs are dangerous in thehands of those who do not know how touse them. Teachers should warnstudents not to experiment!FOLK BELIEFOR SUPERSTITION?

"Folk belief" and "superstition" meanessentially the same thing, but the term"superstition"carries with it a negative,judgmental connotation not present in"folk belief."

Teachers need to be aware that thisfilmstrip will probably stimulate thediscussion of a number of beliefs whichdiffer from his/her own or from those of

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works. They are satisfied that it works.rThe scientific approach to the use of

aloe vera, for example, differs consider-ably from the folk medical approach.The scientist, when he hears that aloevera may have curative properties,experiments with it to make sure that itis the aloe vera itself which hasmedicinal value and not some otherfactor. He then attempts to isolate theactive agent, so that it might be massproduced, perhaps even synthetically.

The folk approach is different.Consider this person.al example. Afriend tells me that aloe vera is verygood for burns and cuts. I consider myfriend trustworthy, so I try it. It seemsto work, so I use it for burns and cutswhen a member of my family needs it. Ido not ask why it works. It works, so Iuse it. I tell my friends about it, andthey use it. My children grow up usingit, and when the time comes, theirchildren will probably use it.

Laymen in -our own scientificallyoriented society accept scientificmedical theory and practice in much thesame way the folk accept folk medicalbeliefs and practices. As we grow up weadopt the belief systems of our culture,including medical beliefs. We are taughtof the, existence of bacteria and viruses,though we never see thet;n. We acceptthem because the authority figures inour. culture, scientists, tell us that theyexist. And we find experientialverification of the belief system whenmedical doctors treat our illnesses usingtechniques based upon the germ theoryof medicine. Most of us rely upon"miracle drugs" without knowing whyor how they work. But we try them andfind they work, so we use them, andrecommend their use to others. Howmany of us, for example, understandhow aspirin works to relieve pain and tolower body temperature? When adoctor successfully treats us for strepthroat, it validates our belief not only in

the doctor but also in penicillin, in theexistence of bacteria (which weprobably have never seen but accept onfaith), and generally in the scientificapproach to solving problems.

A FOLK MEDICINE SYSTEMWhen we think of folk medicine in the

Anglo culture, we think of a randomcollection of beliefs and practices, oftenunrelated to the dominant medicalsystem in our society. We think ofremoving warts, of curing hiccups. Inmost cultures, however, folk medicine isusually a whole system of fairly wellorganized, fairly consistent and inter-nally logical ideas which constitute atheory of medicine-ideas about whatcauses illnesses, how to cure them, andabout man's relationship with hishuman, natural and supernatural envi-ronments. The folk medical beliefsystem is usually consistent with otheraspects of the culture, particularlyreligious belief. The folk medical beliefsyst~m helps members of differentsocieties to meet their own medicalneeds, as they define them.

Folk medical systems have differenttypes of practitioners to treat differenttypes of illness, just as in our ownmedical system. Every medical systemhas a hierarchy of healers. In oursociety certain types of illnesses aretreated at home -headaches, mild coldsand stomachaches. Serious illnesses,however, require the services of aspecialist -the medical doctor.

Both Anglos and Mexican Americansrely on patent medicines found in super-markets, drug stores and elsewhere.Many Mexican Americans rely exten-sively on herbal remedies. These herbsand patent medicines are used to treatminor ailments which, though causingdiscomfort, are not life threatening. Inthe Mexican American culture, folkmedicine for minor ailments is usuallyprescribed and administered by older

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women. This level of folk medicine is thesubject of this production.

There are also specialized treatmentsby practitioners. In Anglo culture thesepractitioners are nurses, paramedics ormidwives. In the Mexican Americanfolk culture, these practitioners areparteras (midwives), sobadores (mas-seuses), or some older women who havea greater understanding and experiencewith folk cures than most other adultsin the society. In folk medical systemsthese are usually part-time or semi-professional practitioners, often unpaid.The illnesses they treat are potentiallylife threatening if not treated. There arefour or five folk illnesses in the MexicanAmerican culture which have no clearcounterpart in Anglo culture and aretreated with folk remedies. Both theillnesses and cures are looked upon as"superstition" by most Anglos (partic-ularly doctors) and even many of theless traditional Mexican Americans.Any discussion of herbal medicines islikely to bring up a disscussion of one ormore of these illnesses, if there areMexican American children in the class.In such a situation, some knowledge ofthese illnesses and their remedies mightprove very useful.

Serious, life-threatening illnessesrequire the knowledge and skills of thefull-time, best-trained, most skilledpractitioners. These healers are thehighest authorities in questions of sick-ness and healing. In secular Anglosociety they are the medical doctors,including psychiatrists. In AmericanIndian societies they are the medicinemen or shamans, sometimes called"witch doctors," a sad misnomer withstrong negative overtones. In Afro-American culture they are the con-jurers and root workers. In MexicanAmerican culture they are the curan-deros (male) and curanderas (female).Among Appalachian whites they are theGranny Women. These trained practi"

tioners have special knowledge sharedby relatively few in the society. And, ofcourse, they have access to theknowledge shared by the semi-skilledpractitioners and the other adults in thesociety. In societies where some ill-nesses are thought to be of supernaturalorigin (and this includes a majority ofsocieties in the world), these practi-tioners are thought to have super-natural powers with which they combatillnesses. This is true in many of the folkcultures in Texas.

Teach~rs are faced with a difficultsituation when asked by children aboutcertain elements of folk belief, such aswitchcraft. It is wise to be tolerant ofthese beliefs. Certainly it is not wise tohave the student feel "put down" orlaughed at because he believes differ-ently from the majority.

Again, folk medicine in most groups isa system of beliefs, theories and prac-tices, not just a disconnected andrandom collection of "quaint" beliefsshared by the "superstitious." ManyMexican Americans are reluctant totalk to Anglos about their folk medicalbeliefs because of the fear of beinglabeled .'ignorant" or .'superstitious."

They are more willing to discusshome remedies (remedios caseros),including herbal remedies because mostpeople in the majority culture havehome remedies and accept the curativevalue of some herbs.

SOME COMMON MEDICINALHERBS USED BYMEXICAN AMERICANS

Included here is an abbreviated list ofcommon herbs used by MexicanAmericans. Some of these plants arenative to Texas, while others have beenbrought from Mexico and elsewhere. Insome parts of Texas, almost everyfamily grows some of them in the houseor garden. In other areas, particularlythe larger cities, herbs, usually dried

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and packaged, are available for as littleas 50C per ounce in small shops calledyerberfas or boticas. While some ofthese small shops may be listed in theYellow Pages, most are not. Largersuppliers may offer as many as 250herbal remedies. These often offer anumber of oils of all kinds and othersuch remedies including some of themore popular patent medicines.Medicinal herbs:

the leaves and stems of the plant. 'Usedas a remedy for a number of ailmentsincluding stomach cramps, headaches,nerves and to stimulate an appetite.

te' de naranjo (tay day nah rahn ho}-orange leaf tea, made by boiling leavesfrom the orange tree in water andsweetening it with sugar or honey. It isused for a number of maladies.

yerbabuena or hierbabuena (Menthaspicata) -literally, "good herb."Spearmint. Taken as a tea made fromthe leaves of the plant. Used as aremedy for many different ailmentsincluding upset stomach, colds, colic,cramps, headaches, nausea.

z6bila (Aloe vera) -Aloe vera. Theleaves are split and the jelly containedtherein is rubbed onto burns or cuts.The leaves may be heated and placed onaching teeth. It is also made into a teafor internal disorders. Also has anumber of other uses.

/ ajo {Allium sativum}-Garlic. Used as.a food and also to treat earache and to

soothe ant and other insect bites. A podis cut and the freshly cut side is placedon the bite or scratch.

cilantro {Coriandrum sativum} -Coriander. Used as a tea made fromboiling the leaves of the plant. Usedprimarily as a laxative. It is also used toflavor foods.

estafiate or istafiate {Artemisiatridentata or Artemisia mexicana}-Sagebrush or sage. Taken as a tea madefrom the leaves and stems of the plant.Used as a remedy for a number of ail-ments including diarrhea, nausea, gas,fever, headache, ulcers.

gobernadora or guame {Croton cor-ymbulosus}-Greasewood or tarbush.Taken as a tea made by boiling leavesand stems of the plant. A strong purga-tive; also thought to be effective intreating cancer, kidney problems,arthritis and many other ailments.

manzanilla {Anthemis nobilis}-Camomile or chamomile. Taken as a teamade from the leaves of the plant. Usedas a remedy for ailments includingasthma, colic, bronchitis, upset stomach.

poleo {Hedeoma drummondii}-Pen-nyroyal. Taken as a tea made fromleaves and stems of the plant. Used as aremedy for a number of ailmentsincluding stomach gas and cramps, colic,congestion and to settle nerves.

romero (Rosmarinus o.[ficinalis)-Rosemary. Taken as a tea made from

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1. What is medicine?2. Why did people a hundred years

ago rely on herbs as medicines?~.3. Why do some people still use herbsas medicines?

"'---4. Do you know anyone who usesherbs as medicines? Where or how didthey learn about folk medicine?

iJ5. What is used in your home torelieve a headache? stomachache?earache? toothache?

6. Where do modern medicines comefrom? Who makes them?7. When should we use medicines?

v' 8. Why is it important to be carefulwith all medicines?

if 9. What are some good rules for thewise use of medicines?

( 10. Who decides when we are sickenough to go to the doctor or stay homefrom school?11. How do people become doctors?nurses? dentists? psychiatrists?12. What do doctors do?13. What do nurses do?14. What can doctors do that nursesaren't permitted to do?15. What duties do nurses perform thatparents usually do not?16. What do pharmacists do?

J il7. What are some cures for hiccups?J [8. Does anyone know a cure for warts?

19. What is superstition? folk belief?

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7. Take the class on a field trip to alocal pharmacy and have the pharmacistexplain about patent medicines andprescription medicines, where they aremade and how they differ from oneanother. The teacher may choose to in-vite the pharmacist to visit the class totalk about his products.

8. Have students make a written col-lection of different folk beliefs aboutgood and bad luck: black cats, walkingunder ladders, breaking mirrors,rabbits' feet and others. Ask the stu-dents to give oral reports.

9. Suggest that students may visit ahealth food store and review the herbsthat are sold there. Compare today'shealth food store with a yerberw.10. See if there is a botanist from a

nearby college or botanical garden thatmight visit the classroom. Some bota-nists -in addition to knowing scientificfacts about plants --, know good anec-dotes about uses the plants have had inthe past and the present.

4-Ar?Have students list folk cures with;1

w~ich they are fam~~~ an~- share the~

I~~~~_~~~~~ac ~:.~Y--~c9.ur ~ J~gf(! an ~t:r~st~g,-Ellscu~g::hY:-3s~g .,-.class /m ~?C- for;? ..£.tJr~S" fgr;:;;;W-£rts

"hIccup ~:/n()seDleeds of ~ --s.2. Have students ask "-their parents,

grandparents and other adults in' theirneighborhoods about home re-medies. !~~ AoJJld~i ~ .;iJ.,fl~I}tlg~o ) ~.clas-i1o-s-ha-r{{ an~sc(iss. -J

3. Lead the students in recognizingcultural differences in their folk medicalbeliefs through sharing information.This should be done in a positive,supportive way for all students.

4. Bring to class and grow some ofthe more common herbs used for reme-dies: aloe vera, mint, camomile, penny-royal or others easily obtainable.

5. Assist students in making a scrap-book of pressed medicinal herbs.

6. Assign groups of students bulletinboard displays of medicinal herbs ormodern medicines.

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curandero (coo ran day'ro) (male) orcurandera (coo ran day'ra) (female)-themost knowledgeable and skilled practi-tioner in the Mexican American folkmedical system. Is believed to have aspecial gift of healing as well as a greatknowledge of herbal remedies.

folk belief --, beliefs which exist in acommunity and are passed from personto person and even generation togeneration without any institutionalguidance or control to teach or maintainthem; i.e.,. not taught in schools,churches or, other such institutions.

mal de ojo {mahl day o'ho)-this termis often translated as the "evil eye," anincorrect translation. "Sickness fromthe eye" is a better translation, since itis an illness syndrome caused inad-vertantly (never malevolently) bypeople with a "strong" gaze i.e., apiercing look, usually attributed tostrong electricity or magnetism in theeyes of certain individuals. Children andwomen are particularly susceptible,though men, animals and even inan-imate objects may be affected. It isbelieved that this folk illness can be

cured only with folk remedies.mal puesto (mahl poo es' to), or

brujerm (broo hay ree' ah) -witchcraftor hexing.

placebo -a pharmacologically inertsubstance given as "medicine" by anauthority figure (such as a doctor orcurandero) to a sick person. It achievesthe desired effects through the patient'sbelief or faith in the authority figureand his remedies.

remedios caseros (ray may'de os cahsay'ros)-household remedies

s6bador (so' bah dor)-a folk healerwho specializes in massaging tired, soreand sprained. muscles. He sometimessets fractured bones.

susto (soos'to)--"an illness syndromecaused by severe fright. It is believedtha t this folk illness can be cured onlywith folk remedies. It is thought to befatal if not treated in time.

yerbera (e err ber'ah)-a person inthe Mexican American culture whoknows much about medicinal herbs.

yerberm (e err ber e'ah)-a shop thatspecializes in medicinal herbs. Anotherterm for this type of store is botica.

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Works available in most libraries:

Clark, Margaret. Health in the Mexican-American Culture: A Community Study. 2nd ed.Berkeley: University of California Press. 1970.This study among Mexican Americans in California puts their folk medical beliefs andpractices into cultural and social perspective. It provides a description of communitylife, educational levels, occupations, religious affiliations and family life. The last twochapters are devoted to sickness and health.

Kiev, Arl. Curanderismo: Mexican-American Folk Psychiatry. New York: The FreePress, 1968.This book relates the folk practices in San Antonio to practices of Mexican Indians.Spanish and other European peoples. Lengthy discussion of the folk concepts of illnesscausation and cure.

Latorre, Dolores L. Cooking and Curing with Mexican Herbs. Austin: Encino Press, 1977.A popular study of how Mexicans in the state of Coahuila use various herbs. Containsan index and list of herbs with their English, Spanish and scientific names. A goodsource of Spanish terms for illnesses and herbal remedies. .

Madsen, William. The Mexican Americans of South Texas. New York: Holt, Rinehart,and Winston, 1964.This study puts the folk medical beliefs and practices into the social and culturalcontext of South Texas. It offers a brief history of the region and of the cultural conflictwhich still exists.

Rubel, Arthur J. Across the Tracks. Austin: The University of Texas Press, 1971.A comprehensive study of folk medicine in its social and cultural context in South

~ Texas. Contains a brief but adequate history of the area, a description of social relationsand economic conditions, and a thorough description of the concepts of sickness andhealing, as well as the healers.

"Midwives and Granny Women." In Eliot Wigginton, ed., Foxfire 2. Garden City:Anchor Press, 1973. pp. 274-303.A description of midwifery and folk healing in Rabun Gap, Georgia.

Works available primarily in university and large libraries: '1. Curtain, L. S. M. Healing Herbs of the Rio Grande. Santa Fe: Laboratory of

Anthropology. 1947.This is the most complete study of herbal remedies of the southwest region to date.2. Dodson, Ruth M. "Don Pedrito Jaramillo: The Curandero of Los Olmos:' In Wilson

M. Hudson, ed., The Healer of Los Olmos and Other Mexican Lore, Texas FolkloreSociety Publication,24. Dallas: Southern Methodist University Press. 1951. pp. 9-70.

This is a good but brief biography of Texas's most famous Mexican American folk.healer (curandero).

3. Hand, Wayland D. American Folk Medicine. Los Angeles: University of CaliforniaPress. 1976.

This book is a collection of essays on folk medicine in Mexico and the UnitedStates-Indian, Mexican, Mexican American, Amish, etc.

4. Kelly, Isabel Truesdell. Folk Practices in Northern Mexico. Austin: University ofTexas Press. 1965.

This volume examines the health-related beliefs and practices in Northern Mexico,practices which have much in common with.those in Texas.

5. Saunders, Lyle. Cultural Difference and Medical Care. New York: Russell SageFoundation. 1954.

A study of folk medical practices among the Hispanics of New Mexico. A thoroughdiscussion of the folk concepts of illness causation and cure.

6. Torrey, E. Fuller. The Mind Game: Witchdoctors and Psychiatrists. New York:Bantam Books, Inc., 1973.

This eminent psychiatrist compares the folk healing techniques including those used byMexican Americans, with psychiatric practices.

7. Vogel, Virgil J. American Indian Medicine. Norman, Oklahoma: University ofOklahoma Press. 1970.

A survey of the folk medical practices of many North American Indian tribes.Thorough and readable.

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Slide Set -The slides are numbered in sequential order for your con-venience. To project properly, the number should appear inthe upper, right-hand corner of the mount on the side awayfrom the screen. Since each slide will be projected for a veryshort time, the use of an automatic projector is advised.

VISUAL

The filmstrip may be projected through any standard 35mmfilmstrip projector in the conventional way. The stripincludes a "focus" frame before the material begins.

A short audible tone, a "beep," is used as a cue to change thepicture. The first such tone occurs just before the openingmusic, and you should project the first picture at this point.The picture changes are also numbered and marked with aslash (f) in the accompanying audio script.

AUDIO

Open Reel-Full track monaural recorded at 7-1/2i.p.s. It maybe playedon any open-reel tape player.

Cassette-Half-track monaural recorded at 1-7/8 i.p.s. If no sound isheard after sufficient tape has played to get past the leader,fast forward to about 1/4 from the end of the tape, turn thecassette over, and play on the other side. This is necessarybecause only one side of the tape is recorded.

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This is the audio script of the production. Thenumbers refer to an identification and creditlist following.

FRAMENUMBER

AUDIOSCRIPT VISUAL

1. /Credit/

2. Las Yerbas De Mi Abuela/

3. I'm Linda Martinez. One of my favoriteplaces to visit!

4. is my grandmother's house. She lives inthe same town that I do,/

5 65. and I see her often. Grandmothertells me many interesting stories!

6. and she teaches me very useful things.She teaches me about special plants -/

7 87. plants she uses to take care of mewhenever I feel a little sick. or whenI'm hurt. She calls these plantsmedicinal herbs.!

8. Some people call grandmother ayerbera because she knows a lot aboutthese medicinal plants.!

9. She makes special teas from differentherbs,!

10. and she uses the b.erbsin other ways tohelp people feel better./

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11 1211. The knowledge about these medicinal

herbs has been in our family for a longtime. Grandmother learned them fromher mother and her grandmother ,J

12. and they learned them from theirparents./

13 1413. Grandmother says that some of herherbal knowledge originally came fromour Spanish ancestors. A long time agothe people in Spain and all of thecountries in Europe grew their ownherbs in gardens.!

14. When the Sp/!.niards came to the NewWorld, they brought their medicinalherbs with them, and they found newmedicinal. herbs in America.! 15

15. The Spaniards brought plants likem~nzanilla, which is called camomile inEnglish.!

16. Grandmother makes camomile tea,which is very good for a stomachache.!

1817. She gave it to me when I was a baby if

I cried and could not sleep./

18. Now she gives it to me when I eat toomuch or eat the wrong things and mystomach hurts.!

19. The Spaniards also brought rosemary,lemons,onions, garlic and oranges toAmerica.!

20. All of these can be used in homeremedies. They are also used in cookingmany of the foods my grandmotherprepares.!

21 2221. Grandmother drinks rosemary tea when

she is nervous and upset. She says itcalms her down.!

22. When I have trouble sleeping,grandmother makes me ti de naranjo.That is orange leaf tea.!

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2423. It is made by boiling orange leaves andadding sugar to make it taste sweet.Sometimes I drink it hot and sometimesI drink it ice cold.!

24. Grandmother told me that long ago thejuice of lemons was used to clean cutsand scrapes./.

25. And sometimes when I get an earache,/

26. grandmother roasts a piece of garlic ona griddle.1.

2727. Then she wraps the hot garlic in cotton

and puts it in my ear, and my ear stopshurting ./

28. The Spaniards made tea from roses tostop coughs. They also used mint,/

3029. called yerba buena in Spanish, forindigestion. Some people also put yerbabuena in iced tea because it gives itsuch a good flavor.1

30. The Spaniards knew how to use thezcibila plant to help treat cuts andburns. This plant is called aloe vera inEnglish.1

31. To help a burn, first cut off a leaf, tnenpeel off the outside skin and smear thejelly on the cut or burn.!

32. Grandmother always treats thesunburns I get with ztibila leaves.!

33 3433. Today, when people can't get fresh aloe

vera, they buy it in liquid form in thegrocery store.!

34. Grand~other says that we also haveIndian ancestors. She says that some ofthe plants she uses now were firstdiscovered by them.!

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35. The Indians knew about hundreds ofmedicinal plants./

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36. The Indians made a tea from the purplesage plant to stop coughs,/

37. and they taught my ancestors how tofind wild plants like costamate forstomach problems./

38. They used another tiny wild plantcalled limoncillo for stomachaches. Ithas a fresh smell like lemon when it iscrushed./

39. And the Indians used nopal, the pricklypear cactus, to help people who wereout in the sun too long. They cut theflat leaves in half and placed the coolinside of the leaf on the person'sforehead to make them feel better./

40. Neither the Indians nor the Spaniardshad many doctors and they had evenfewer medicines. They had no drugstores as we know them today. Butthey were very wise./

41. They used and they shared themedicinal herbs they each had. Peoplegrew the most commonly usedmedicinal plants in their own gardensand yards. O.~hers they picked wild, orbought them in the market place./

42. Grandmother still grows many of thesame herbs her anc;:estors used in herown backyard./

43. Many of the herbs she uses she picksfresh whenever she needs th~m./

44. The ones she cannot grow at home shemust buy~ Many Texas towns havespecial stores,!

45. called yerberias, that sell medicinalherbs.!

46. Grandmother says that many of them~dicines that doctors now prescribewere first discovered in plants./

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484747. Some of these medicines are now made

in laboratories and are sold in drugstores.!

48. But no matter where medicines arefound, you must be very careful withthem.!

49 5049. Grandmother says you should never

make these remedies until you knowexactly which plants to use./

50. Don't try picking weeds and eatingthem, they might hurt you. Some plantscan make you very sick when you eatthem./

5151. Grandmother is very careful. She never

lets me pick the plants unless she helpsme.!

52. I have learned a lot from grandmother.)

53 5453. I hope that someday r will learn all of

the things that she knows and be ableto teach them to my grandchildren, too.!

54. Credit!

55 56

55.

Cr~dit{

56.. Credit!5857

57. Credit!

58.. Credit!

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Graphics: Adolfo Gustavo MartinezScript, Photography and Production: Robert T. Trotter II, Ph.D., Pan AmericanUniversity, McAllen, TexasEducational Consultant: Pauline AlvirezSubjects: Fidela M. Calvillo, Catarina (Cathy) Calvillo, Yolanda MedinaNarration: Michelle RomeroSpecial Thanks To: The Hidalgo County Historical Society, Mrs. Fran Alger and staff;Pan American University Learning Resource Center and Pan American UniversityDepartment of Behavioral Sciences

Additional audiovisuals, study guides, publications, traveling exhibits, historicalphotographs, and other research and teaching aids may be ordered from: The Universityof Texas Institute of Texan Cultures at San Antonio, 801 South Bowie Street at DurangoBoulevard, P.O. Box 1226, San Antonio, Texas 78294.A copy of The Institutes' Catalog of Supplies and Services is free upon request.

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