Curanderimso

WEBVTT

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Hey gool friend, it's me Adrian
or Aiden. Either way, I want

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to ask you to wish SUSTO a
happy birthday. As we celebrate the upcoming

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fifth anniversary of Sustal and its dedication
to exploring the rich tapestry of Latin,

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American and Hispanic folklore, I invite
you to join me in taking this paranormal

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project to the next level. Over
the past five years, I've delved deep

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into the mysterious realms of ghostly apparitions, supernatural legends, and chilling tales that

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have captivated audiences worldwide. Now,
as I embark on the next chapter of

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this journey into the unknown, I
need your support to enhance your experience as

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a listener. Your generous donation will
allow me to invest in a new recording

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setup, ensuring that future spine chilling
narratives are captured with crystal ball clarity and

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devilish detail. With upgraded equipment,
I'll be able to host ghoulish guests with

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greater ease and transport you even deeper
into the heart of darkness, where legends

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come alive and the paranormal awaits.
Every dollar contributed will aid in advancing the

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quality of SUSTOL, enabling me to
continue preserving and sharing the enchanting folklore of

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Latin, American and Hispanic cultures with
the world. Join me in celebrating five

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years of fear inducing tales and help
me amplify this spooky saga for many more

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to come together, we can unlock
the secrets of the supernatural and keep the

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spirit of storytelling alive. To make
a donation, you can visit gofund dot

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me slash one zero, BC,
DC two seven. Thank you for your

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support and may the spirits guide you
on your journey through the unknown Eternally yours

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Adrian or Aidan either way By girlfriends, it's me Adrian or Aiden either way.

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I am still your host and you
are still listening to Sustal, the

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podcast of Uky Spooky Scary Stories,
the award winning podcast. I should say

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this is a conversation that I have
been having with some of my ghool friends

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online. An event I did recently
in Harlingen. You may have seen.

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I went to a school to speak
and talk to the community a bit about

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SUSTAL and folklore, specifically folklore in
the Rio Grande Valley, which is where

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I'm from. If you don't know. And in some of the promotion for

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that, they wrote out award winning
podcast, and that's something that I've never

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asked people to do before. But
I guess other people saw it and they

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were like, yeah, it's true
and it should be said. So I

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don't know, maybe moving forward,
I will toot my own horn more and

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ask people to include that. I
guess, moniker or would that be an

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adjective? I don't know anyway,
basically to include award winning before talking about

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the podcast, which I don't know. It feels weird to say, but

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also I'm like, I mean,
I guess I should, right, I

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don't know. You let me know
what you think. Speaking of awards,

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we have made it as a finalist
to the Austin Chronicles Best of Austin in

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the podcast category and the Podcast Host
category. I am, of course,

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so very excited and so grateful to
everybody who took the time to write me

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in. And I only really campaigned
for the best Podcast category, and surprise,

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lo and behold, I was also
nominated for Best Host and I didn't

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ask about that, and I'm just
like, wow, they really like me,

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so thank you all for doing that. Yeah, I'm a finalist in

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two categories, and I need your
help. This is the final push that

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first round of course nomination rounds.
We've made it in and now we are

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going for the title. So if
you have not yet, please visit vote

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dot Austin Chronicle dot com and then
you'll register really quick, and you'll scroll

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down to the politics and Media section, and then you scroll down and you

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will select the podcast category and then
the radio or podcast host category and vote

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for me in both of those.
So again two separate categories, Susto for

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Best Podcast and me Aiden Castianos for
Best Radio or Podcast Host. Voting ends

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May twentieth at eleven fifty nine pm, so you have until the end of

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May twentieth to vote. You do
not need to be an Austin resident as

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far as I know, as far
as I've seen, you don't even have

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to live in Texas. So for
all of my girl friends out there,

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this is one of those ways that
is easy and free to support the show.

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And it would mean so much to
me. Obviously, even being nominated

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at all and making it as a
finalist is a huge honor in and of

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itself, and I am up there
along with some amazing, great and also

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deserving creators, so I would deeply, deeply, gravely appreciate your support.

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Again vote dot Austin Chronicle dot com, and of course the link is in

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my bio and I've posted it across
social media, so you can go ahead

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and visit around any of those and
put your votes in for that all very

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exciting. And speaking of exciting,
I have an event this weekend, so

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you're probably listening to this on Thursday
or on Wednesday if you are a patron

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because you get early and ad free
access to episodes. But this Saturday,

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the eighteenth, I'm going to be
at Victoria's Black Swan Inn in San Antonio

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with the Curious Twins paranormal team for
their Psychic and Spirit Festival. If you

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have not already gotten your tickets,
make sure to get those. I don't

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know how many will be available at
the door, but again the link is

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in my bio. I've been posting
it everywhere in social media, so you

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can visit there. I will be
tabling all day and I will be doing

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a present actually, I'm going to
be doing a presentation on what today's episode

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is. I will be doing your
presentation on Gurandrismo, So it's going to

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be majority the same content, but
at the event, of course I'm gonna

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have a Q and A we'll be
able to talk about it more in depth.

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It'll be in person, So if
you're going to be at the event

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this Saturday and you don't want to
hear the presentation or any spoilers before you're

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there, feel free to glaze over
this episode. Again, it's going to

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be different in person, but I
wanted to make sure that everybody would have

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a chance to hear this presentation.
And depending on which tier you're in on

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Patreon dot com slash Sustal Podcast,
you will have access to the presentation.

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I will be uploading it on there
for anyone who has access to the Susto

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Google Docs. I think that is
pretty much all I have for you in

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terms of updates. As always,
if you have your own scary story that

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you would like me to share,
any letters from the Beyond episode, or

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if you have a picture, video, audio recording, anything you think is

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spooky that I should share either on
the show or on social media. You

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already know how to get that to
me. Send it in an email,

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a DM on social media, leave
it in a five story review on Apple

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Podcasts, leave it in the Q
and A on Spotify, or submit it

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via the website www dot sustopodcast dot
com and hit the contact button. Now,

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let's get into today's episode, which, as I've said, is about

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Gurandismo. All right, cool,
friends. So, because this episode is

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based off of a presentation, I'm
going to be going through it slide by

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slide, which kind of makes things
a little easier in terms of organization.

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But the first thing that I want
to talk about is what gurandismo is for

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people who may not know. So
I have a source here from the National

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Library of Medicine. This is an
article by doctor Ronaldo Maduro and this looks

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like it was written in nineteen eighty
three. Article is called Gourandrismo and Latino

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Views of Disease and Curing. I
read through this pdf. It was maybe

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about seven pages around there, and
to lightly paraphrase some of the content throughout

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the article, I put together this
blurb and to explain what godand Dismo is.

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It says gourdanda Dismo is a diverse, fulk healing system of Latin America

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for healing the mind, body,
and spirit. It is not just a

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ragtag collection of superstitions. Rather,
it involves a coherent worldview of healing that

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has deep historical roots. Latina people
seek help from gurandettas, who offer a

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source of diagnosis and treatment for psychopathology
that never gets formally reported elsewhere. And

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I'm using the term gurandettes instead of
gorandero or gurandetta just to keep things kind

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of gender neutral and open for everybody, because people of all genders practice grande

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rismo. To continue I have here, Gurandrismo is syncretic, eclectic, and

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holistic. It is a mixture of
beliefs to rived from indigenous, Spanish,

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spiritualistic, homeopathic, and modern quote
scientific medicine. There is no support for

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the myth that because the folk system
exists, Latina people cannot or do not

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respond resourcefully to psychotherapy or other treatment
modalities when they are culturally relevant. So,

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just to kind of paraphrase that again, I really want to emphasize this

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because I'd like to talk about this
a lot about mental health, especially relating

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to Latina and Hispanic people and trauma, which is something that we talk about

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often on SEUSTL. Right, But
I appreciate that this emphasized that although we

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have these traditional healing methods so to
speak, that we will ignore and we,

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being the collective Latina and Hispanic diaspor
right, will ignore or put aside

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quote scientific or biomedical treatment, so
doctors right. But also, and this

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is something that I really really love
because this reminds me of the work that

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I did when I was working at
the HIV and STI clinic. Was this

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idea of culturally relevant treatment. So
what that means and what it meant to

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me, at least when I was
working in that industry, so to speak,

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it's basically meeting the community or meeting
your patients where they are at.

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So it's making these resources accessible and
understandable to these communities. Not only do

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people have a preference to the traditional
healing methods like gudandismo, but that compiled

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with the distrust that was formed over
many decades centuries even you know, it

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leads to people seeking help from other
kind of outlets, if you will.

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And I think I've mentioned this before
definitely in the Soul Solace episode with Monica

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where we talk about gudand dismo and
we talk about her work as a Gudndetta,

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I mentioned how when I became very
ill, we went to the Guduandetta

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that lived on the other side of
the block. My mom took me to

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her before I went to the hospital
and again, and it's one of those

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things where you know, I'll never
know what the treatment she prescribed would have

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done for me because I ran out
of time to do it before I needed

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to go to the hospital. But
I think that's a perfect example of kind

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of using those things in tandem.
Is we we did have every intention of

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going to a biomedical facility, to
a doctor's office, to a hospital,

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but we wanted to seek out every
option. And so I think that story

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from like you know, my own
personal story, is a really great example

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of this. This last kind of
paragraph here is that Latino people will not

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ignore doctors even if we have access
to Gudandetas, because again, there was

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one in my community. She lived
very close to us, so we went

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to see her first, right on
our way to the doctor. Moving on,

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I want to talk about the origins
of Gudan de Dismo. This first

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source is from the California State University, North Bridge. This is from the

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university library. There's special collections and
archives, and it's an entry called an

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Aztec herbal First medicinal text published in
the Americas. Again loosely paraphrased what I

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have here. It says, I
have a picture of a page from this

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book, and this says the first
book detailing traditional medicinal practices in Mexico was

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produced in fifteen fifty two by the
Aztec doctor Martin de la Cruz, just

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thirty one years after the Spanish conquest
of Mexico. This is a mouthful,

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but it says the libelous de Medicinalibus
indorum RBIs aka the Gruz Badiano Codex was

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written in the Aztec language Nahut and
translated into Latin. It listed two hundred

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and fifty medicinal herbs commonly used in
Aztec erbalism and herbalism is a major practice

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under the umbrella of gurandismol. I
want to emphasize that this is known as

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the Gruz Badiano Codex, naming the
doctor that wrote this, which is Martin

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de la Cruz, and Badiano was
the person who translated it to Latin.

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We fortunately, thankfully have archives of
this book. It is available if you

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look for it online. Gudan de
dismol. The practice of it, the

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idea of it dates back to fifteen
fifty two. That is such a long

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time ago. This is a practice
that has been here for a long long

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time, and it just makes me
think that for non believers out there,

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for skeptics, it feels like there
has to be some validity to this,

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because how could there not be for
it to be here, for this song,

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for people to use it for this
long. So to continue with the

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origins, the next source that I
have is from the Jama Network. It's

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an article. It's from two thousand
and one and it's called the use of

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Granda dismil in a public healthcare system. And this is by the AT also

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a group of people that put this
together. But what I took from this

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here in the slide, it says
gurand dismo began with the Aztec, Maya

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and Inca people and their religious beliefs
of harmony with nature, spirit, and

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self. They had many gods and
believed their gods punished sins with illness.

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Therefore, disease or illness was supernatural
in nature. Some mortals who were spiritually

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chosen were given the power to heal
the wounded spirit and cure the superna natural

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illness. This is the role of
a Gurandera, and I built here a

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timeline from those three civilizations, basically
marking just the beginning and the ending of

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their time as a people's of course, all three ending with the Spanish conquest

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surprise, surprise. But again to
date back, so we have that cruse

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Codex of the Aztec Herbalism was written
in about fifteen fifty two, just to

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give you an idea. Then,
of course, that was after the Aztec

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Empire fell by the hands of the
Spanish. But the Maya people started farming

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their villages and forming their communities in
two thousand BC, so more than a

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thousand years before this codex was written. So this takes these people's origins all

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the way back there again just to
reiterate how long these practices might have been

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happening all this time. So again
it starts a two thousand BC with the

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founding of these Maya communities, and
then jumped to thirteen twenty five is when

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the Aztek ist published the City of
the notch Dilan, and then fourteen thirty

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eight is about when the Inca people
formed their civilizations. And then of course,

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as time moves on, we cannot
acknowledge current or modern Gunan deismo without

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talking about African influences on these practices. So the next source that I have

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here is from Arizona State University.
This is a thesis I believe called African

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Healing in Mexican Guandaismo, and this
is by Jesus Cvia. This is for

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I think, their master's thesis.
And this was an amazing read. I

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kept finding when I was putting this
presentation together, all of these sources,

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all of these scholarly articles and thesis
thesises, THESI I don't know about Gudan

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Deismo, and I wanted to read
all of them, but they vary from,

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like I said, as short as
like seven pages to over one hundred

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pages, and so it would take
me so much time to read all of

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them, which I intend to do. So maybe I will come back sometime

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down the line with an update in
Gudanda Diismo, a resurrection of this EPP

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if you will, because I'm like, wow, this is I mean,

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of course, it is its own
field of study, and it's amazing what

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people have been able to learn and
discover and put together for us to learn

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about now. Right, But anyway, paraphrasing from VS thesis I have here

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the worldviews and associated healing traditions of
West and West Central sub Saharan Africans and

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their Afro American descendants influenced the development
of gurandrismo. Mexico had the second largest

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enslaved African population and the largest free
black population in the Western Hemisphere. Until

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the early nineteenth century, Afro Mexican
guurandero's were regularly consulted by members of every

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level of Spanish colonial society. Determining
the exact ethnic and geographic origins of most

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enslaved Africans brought to colonial Mexico is
difficult because Iberian slavers did not document the

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precise origins of enslaved Africans. And
this is something that I think we have

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in common, and by we I
mean Latina people, Hispanic people, Afro

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Latina people. Is because of the
shitty history that our ancestors went through.

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There's a lot of kind of I
guess scrambling, I'll say, to find

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out truly what our origins are,
what they might be, and then at

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some point, you know, we
have Like it mentioned here, Mexico had

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the second largest enslaved African population and
the largest free black population in the western

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hemisphere until the early nineteenth century,
so then those backgrounds also get mixed together,

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which you know, in the grand
scheme of things, I think the

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mixing of cultures is a beautiful thing, but sometimes it was born out of

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a traumatic past, right. But
with that being said, there are tons

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of African influences in Ghuanda dismo and
people that maybe do not have as individuals

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a direct connection to African cultures like
in their in their own ancestry. Culturally,

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they still do because they may have
grown up with those practices. Gonanda

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dismo is one of those things that
is passed down from person to person,

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from generation to generation. It's much
like folklore. It's like an oral thing.

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It's not something that you can go
to an institution and learn how to

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do. With the way that it's
developed, there are many people that offer

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classes or trainings more realistically apprenticeships to
learning Guranda dismo. But yeah, it's

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not the same as going to medical
school to become a doctor. It's a

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lot more intimate, for lack of
a better word, I guess we've talked

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about some of these religions before,
Like Santa Ria is rooted in African and

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Afro Latino practices Balo Mayombe. I
just pulled up an actual list on Wikipedia

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of African diaspor religions and a lot
of these are seen in guan dismo.

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A lot of these will practice rituals
or other types of practices that people could

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consider or would consider gudan de dismo. So a list of some here,

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and this is a very long list. In the Bahamas, there is Haitian

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voodu Obeya Belize, there's doogo Obeya. In Brazil, there's there's batuke Gandumble,

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and then there's like a sublist of
three other ones under Condumble. There's

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Catimbo Makumba. There's so many.
Cuba. There is Cuban voodoo, Babo,

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Santera Ria, Dominican Republic. There's
Dominican voodoo in Guatemala. There's Lugu

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in Guyana, Gonfa Obeya, Haiti, of course, Haitian voodoo and Ibo

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loa Nicaragua. There's dougu in Puerto
Rico. There's Sunset Spritismo. There's some

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from Saint Lucia. I'm just gonna
start naming the places there there's that they're

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coming from, because there's so many
from Trinidad and Tobago Venezuela. There's so

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many sub sects, if you will, of these traditional religions that are either

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heavily influenced by or based in African
diaspora religions. But again, through time,

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there has been a mix of these
practices in these religions and a lot

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of them do things again that would
fall under the umbrella of granda rismo.

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But I just thought that that was
important to talk about and to address because

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we can't talk about modern guanda rismo
without talking about those influences, and because

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Afro Latino people very much exist and
they are very much part of the Litina

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diaspora. For some reason that is
hard for certain people to understand, and

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00:20:08.519 --> 00:20:12.599
by certain people, I mean racist
people that like black people exist in all

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cultures and ethnicities, But that is
a different conversation. As mentioned earlier,

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there are four major practices of grandismo. And those who are being sovadores or

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people who do bodywork or massages,
jerberros so herbalists, so much like the

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Martine Cruz Codex and his book of
Aztec Herbalism. Then there are espieditualistas,

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so people that do a lot of
the psychic work, and then there are

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wiscettos and so people who do again, this is a type of body work,

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but this is more about your bones
and stuff. And again, so

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let me tell you another story.
I've been to another gunandelo before in my

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life. I went twice. Well, the second one was the story that

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I told earlier about going to the
gurdandada on our neighborhood before going to the

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hospital. The first one that I
went to it was sometime when I was

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in like high school. And I
think I've heard I've told this story before.

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But when I was in elementary I
suffered a really bad fall. I

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fell from the balcony of an apartment
complex because I was being a little like

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silver Teeth antics. I was being
like a rowdy kid, not listening to

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my parents, and I took the
opportunity when my family was busy to like

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sneak out and go play when I
was told not to because it was dangerous.

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And so what I liked to do
when I was a kid, I

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loved to climb trees. I loved
to climb anything. What I was doing

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was I was playing on the railing
of the staircase of this apartment complex and

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it was an outdoor railing and it
was metal and it had just rained.

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But me, a kid, not
putting that together in my head, was

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like, oh, this is fine. I'm gonna keep climbing these railings.

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And I slipped and I fell from
the balcony. Obviously, I'm spoiler alert.

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I lived, or did I thankfully, the only thing that I broke

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was my arm. That story in
itself is really weird because my mom will

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still tell this story and I still
remember it. Honestly, it's a very

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vivid memory. Which is really strange
is that I remember the fall itself.

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I don't really remember much of the
day that it happened or after, but

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I remember the fall itself, and
my mom will still tell this story that

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when I woke up in the hospital
and they were asking me about it,

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asking me what happened, they put
it together right. But when they were

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asking from my perspective on it,
apparently, I said that when I was

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falling, that I was falling in
slow motion and I felt like I was

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being carried and that I could see
everything around me, you know, going

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up. Of course, because I
was going down, I saw it happening

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in slow motion, and that it
felt as if right before I hit the

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ground, that that's when I was
dropped, but that up until like a

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foot above the ground, I'd like, I don't know. As a kid,

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I was just like it was in
slow motion. To me, that

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story in itself has always been very
interesting to me. I truly believe that

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somebody was watching out to me because
I was a small kid, small little

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body. I fell straight onto concrete
and I came out with only a broken

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arm. So grateful, thank you
for whichever spirit was out there guarding my

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dumbass. I really appreciate it.
Thanks for keeping me here. But yeah,

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so there's that. But then because
of that, my arm was the

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only thing that I broke. But
of course that was not good for my

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body. In high school, I
was having really terrible back pain and my

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parents took me to a Kurandeto in
Wesleco, Texas, if anybody knows where

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that is, And of course it
was by word of mouth, and my

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parents didn't know this person. They
were just told take him to this guy,

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this is his address, and they
took me in and as soon as

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we walked in, I'll never forget
this guy looked at me. He said,

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this boy had a really bad fall, like a long time ago,

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right, and my parents and I
just looked at each other. I don't

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know this guy. I didn't tell
him anything. And so then he had

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me stand in front of a mirror
and he was observing my body and the

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way that I was standing, and
I stood with like one shoulder higher than

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the other and just analyzing it.
And he I'll never forget. It was

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so funny to me at the time, and I think I told this story

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on the Soul Solid episode as well. But he took a can of WD

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forty and he started spraying my arms
and he was massaging it and I could

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feel all these bumps in like my
bone on my forearm, on both of

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them, and he was just massaging
them out and it really hurt. And

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00:24:10.319 --> 00:24:12.720
he started grabbing my wrists and he
was like, they relaxed yourself, relaxed,

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relaxed, and I was like,
I relaxed. I don't know what

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you want me to do. He's
like shaking my arm and then he just

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like pulls it over his head and
I just felt everything from my wrist all

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the way down to my ribs just
crack. And he did that on both

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sides. And then the same thing
sprayed WD forty on my back, massaging

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it out, cracking my bones and
doing all this stuff to me. The

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next day I went to school.
I mean, I felt so much better.

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00:24:37.480 --> 00:24:40.440
The next day I went to school, no pain, and I'll I'll

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00:24:40.480 --> 00:24:42.319
never forget. One of my friends
were walking together and she looked at me.

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She said, you look different like
you look you just look different.

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00:24:47.559 --> 00:24:49.480
Did you do something? I said, I don't know, Like I haven't

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00:24:49.480 --> 00:24:53.279
gotten my haircut, I haven't done
anything, like these are old clothes,

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00:24:53.319 --> 00:24:56.680
Like I don't know. I just
I was confused. She goes, I

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00:24:56.720 --> 00:25:00.359
don't know. She said, you
look lighter, you look like you more

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00:25:00.079 --> 00:25:03.839
relaxed. You look taller, which
is like your posture is different. Did

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00:25:03.880 --> 00:25:08.559
you go see a doctor? And
I was like, kind of And I

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00:25:08.640 --> 00:25:11.680
could have gone to a doctor,
and I probably still could. But this

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00:25:11.839 --> 00:25:15.119
was someone that was based in the
community, someone that was providing culturally relevant

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00:25:15.160 --> 00:25:18.799
services to the community, and that
my family felt comfortable taking me too,

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00:25:19.000 --> 00:25:23.880
because they trusted the people that recommended
him. And so again just my personal

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00:25:23.920 --> 00:25:29.039
experience with a wisto, and probably
he would be considered a soa bay the

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00:25:29.079 --> 00:25:33.000
water as well. But to continue
and there's a really great painting here from

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00:25:33.200 --> 00:25:37.359
an artist called Mario Gunsalez Chabahai,
and it's a painting called Kurandeto. I'll

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00:25:37.359 --> 00:25:40.559
post it, of course on the
social media. So it's called Gurandeo and

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00:25:40.920 --> 00:25:45.559
it's this man in this room with
several people doing body work, and there's

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00:25:45.640 --> 00:25:49.160
like jetibas and what looks like a
pot or like a cauldron if you will

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00:25:49.480 --> 00:25:53.680
smoke in the air. And so
I mean, that's basically what happened to

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00:25:53.759 --> 00:25:56.920
me when I went. But it
was one Kurandeto and there's several people working

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00:25:57.000 --> 00:26:00.920
on the gull on this painting.
It's a great paint dan Il. Of

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00:26:00.039 --> 00:26:18.559
of course, I'll post it online
for you all. Welcome back, girlfriends.

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The next thing that I have here
is I just wanted to do a

356
00:26:22.359 --> 00:26:27.359
nod to famous grandees of our times. I'm gonna read a little bit about

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00:26:27.440 --> 00:26:32.000
them as well. Probably one of
the most popular ones, at least in

358
00:26:32.079 --> 00:26:37.799
South Texas is Don Pritramio, who
was on this earth from eighteen twenty nine

359
00:26:37.839 --> 00:26:41.920
to nineteen oh seven. And then
we have Dedesa Urrea, who was here

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from eighteen seventy three to nineteen oh
six, and then Lastly, another very

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00:26:45.319 --> 00:26:49.160
very popular one that I think many
people would recognize, especially on the candles.

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I think both him and Don Primo
have candles, is at Nino Fidencio,

363
00:26:55.400 --> 00:26:59.279
who was alive from eighteen ninety eight
to nineteen thirty eight. Okay,

364
00:26:59.359 --> 00:27:00.839
so just to read a bit about
each of them, I'm going to start

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00:27:00.839 --> 00:27:04.559
with Don Pedro Haramo and this is
of course a Wikipedia entry, and this

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00:27:04.640 --> 00:27:11.759
says Jamiya was born in Guadalajara,
Jalisco, Mexico to Burepecha indigenous parents.

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00:27:11.960 --> 00:27:17.240
The Burrepecha are commonly known as the
Drasco indigenous people of Mexico. Don Pedro

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00:27:17.359 --> 00:27:21.559
Jaramio died in modern day Brooks County, Texas on July third, nineteen oh

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00:27:21.640 --> 00:27:25.839
seven. Jarimio first came to notice
when he arrived at the Los Almost Ranch

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near Falfurias, Texas, announced he
was at Gurandeo and began treating the Mexican

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00:27:30.480 --> 00:27:33.599
families in the region. At the
height of his career, Families from as

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00:27:33.640 --> 00:27:37.200
far away as New York City would
travel to seek help from Haramo. I'm

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00:27:37.240 --> 00:27:41.119
sure travel was a lot different than
it is now. For word of mouth

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00:27:41.240 --> 00:27:44.720
to travel to New York City and
for people to seek his services from New

375
00:27:44.799 --> 00:27:48.960
York City back then. To make
that trek is amazing, and I think

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00:27:48.960 --> 00:27:52.519
it's a testament to the work that
he did. This continues Hadameo's story as

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00:27:52.559 --> 00:27:56.319
at Gurandeo begins when he was suffering
from a nose ailment and as a cure,

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00:27:56.640 --> 00:28:00.559
daubed his nose with mud at the
edge of a Three days of this

379
00:28:00.720 --> 00:28:06.200
self prescribed treatment cured the ailment.
However, it left Hawemia with an identifying

380
00:28:06.279 --> 00:28:08.240
scar on his nose. On the
third night of his treatment, how Demio

381
00:28:08.279 --> 00:28:12.079
believed he heard a voice telling him
God had given him the power to heal.

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00:28:12.319 --> 00:28:17.000
Testing such power, he prescribed a
tepid bath to his master, which

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00:28:17.119 --> 00:28:21.480
was said to heal his ailment.
The first accounts of his cures and powers

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00:28:21.559 --> 00:28:25.839
were collected and printed in nineteen thirty
four in Spanish. They were later in

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00:28:26.000 --> 00:28:30.279
nineteen fifty one translated to English.
Don Pedro is not only noted for his

386
00:28:30.440 --> 00:28:33.359
healing but also his generosity. In
Alice, Texas, it was recorded that

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00:28:33.440 --> 00:28:37.559
he would sometimes buy five hundred dollars
worth of goods at a time, simply

388
00:28:37.640 --> 00:28:41.240
to feed the poor. On his
travels, Don Pedro was accompanied by a

389
00:28:41.319 --> 00:28:47.119
friend the Offilro Barasa. Because of
Don Pedro's popularity, large groups of people

390
00:28:47.160 --> 00:28:51.319
would camp at Los Almos Creek waiting
for his return from a curing trip.

391
00:28:51.559 --> 00:28:55.200
There was a shrine at his burial
site on f M Highway fourteen eighteen in

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00:28:55.279 --> 00:29:00.599
Farfurias, and also a state historical
marker. The Texas State Historical Marker was

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00:29:00.680 --> 00:29:04.000
dedicated in nineteen seventy one and is
the first in Texas to be written in

394
00:29:04.079 --> 00:29:10.039
both English and Spanish. His popularity
continues and he has even had songs written

395
00:29:10.079 --> 00:29:15.200
about him. So this is an
area of Texas that I pass by every

396
00:29:15.319 --> 00:29:18.759
time that I am traveling to and
from the Rio Grande Valley. I've never

397
00:29:18.880 --> 00:29:22.759
stopped there, and I've been thinking
about it lately as i've been putting this

398
00:29:22.839 --> 00:29:26.960
presentation together that I really really want
to So hopefully soon I will stop by

399
00:29:26.319 --> 00:29:32.359
and pay Don Perrojarremio my respects,
and of course give you all an update

400
00:29:32.400 --> 00:29:34.279
about it. The next person,
of course, that I had here is

401
00:29:34.680 --> 00:29:41.119
Deresa Uria, and of course we're
going to read from the Wikipedia entry that

402
00:29:41.200 --> 00:29:45.279
says in the fall of eighteen eighty
nine, Urrea had a serious illness and

403
00:29:45.400 --> 00:29:48.720
began to experience religious visions. When
she recovered, she believed she had been

404
00:29:48.759 --> 00:29:52.920
given healing powers by the Virgin Mary, and she soon gained a following when

405
00:29:53.000 --> 00:29:59.559
twelve hundred people camped nearby to see
healing and observe miracles. Indigenous people began

406
00:29:59.640 --> 00:30:03.240
to call the Saint of Gabora.
She drew criticism from church officials for giving

407
00:30:03.400 --> 00:30:08.720
informal sermons in which she drew attention
to clerical abuses. It was reported in

408
00:30:08.839 --> 00:30:12.799
the church that she was always friendly
with the sick, especially with the poor,

409
00:30:14.119 --> 00:30:18.799
without ever getting angry, demonstrating an
exemplary humility. She would often go

410
00:30:18.000 --> 00:30:22.000
without rest from dawn until sometimes late
at night. The Mexican press began to

411
00:30:22.079 --> 00:30:27.640
cover her activities in December eighteen eighty
nine, notably the newspaper El Monitor Republicano

412
00:30:27.880 --> 00:30:33.759
of Mexico City. Ourea predicted an
impending flood that would destroy all places except

413
00:30:33.799 --> 00:30:37.640
a few she designated. One of
the designated places was Hambio Bampo Sonora,

414
00:30:37.759 --> 00:30:42.720
which was the center of preaching by
Damian Kirkano, a Mayo inspired by Raya's

415
00:30:42.759 --> 00:30:48.680
teachings whose father had been a general
under Kareeme. Warning against the Mexicans,

416
00:30:48.960 --> 00:30:52.319
Ouria was venerated as a folk saint
among the Yaqui and Mayo peoples who are

417
00:30:52.400 --> 00:30:56.599
indigenous to the Sonora Desert near the
United States border. A drought in the

418
00:30:56.680 --> 00:31:02.160
states of Chihuaua and Sonora, along
with ea economic and political instability, led

419
00:31:02.200 --> 00:31:07.759
the village of Tomochik, Chihuahua to
seek her guidance. A violent confrontation occurred

420
00:31:07.799 --> 00:31:11.319
there between villagers and government authorities on
December seventh, eighteen ninety one. A

421
00:31:11.440 --> 00:31:17.039
second village revolt on December twenty six
routed forty soldiers, and Urrea left the

422
00:31:17.119 --> 00:31:21.200
area to avoid being blamed for the
incidents. Nonetheless, the government held her

423
00:31:21.240 --> 00:31:26.359
responsible and exiled Urrea and her father
in May eighteen ninety two. They settled

424
00:31:26.400 --> 00:31:30.440
in Nogales, Arizona. The Tomochitekos, however, continued their armed resistance against

425
00:31:30.440 --> 00:31:36.160
the government in her name. In
response, government troops raised Tomochik in October

426
00:31:36.319 --> 00:31:40.160
eighteen ninety two, and three hundred
villagers had died in the struggle by the

427
00:31:40.279 --> 00:31:44.279
end of that year. Some modern
sources credit Urrea for the religious fervor with

428
00:31:44.400 --> 00:31:52.319
which the outnumbered Domochiteko's resisted government forces. She sounds amazing and putting this presentation

429
00:31:52.440 --> 00:31:56.640
together was the first time I heard
of her. What an amazing, amazing

430
00:31:56.759 --> 00:32:00.240
person, right to not only heal
people, but to inspire them. The

431
00:32:00.359 --> 00:32:06.720
really like brief summary at the top
says that often referred to as Dedita and

432
00:32:06.839 --> 00:32:10.480
also known as Santa Teresa or Lanta, the Saint of Gaba among the Mayo,

433
00:32:10.839 --> 00:32:15.400
was a Mexican mystic, folkiller and
revolutionary insurgent. Love her, Love

434
00:32:15.400 --> 00:32:19.079
her for that. And then,
of course, as mentioned, the third

435
00:32:19.319 --> 00:32:22.079
grandeerlo that I have here is el
Nino Fidenzio, And of course we're reading

436
00:32:22.119 --> 00:32:25.920
from a Wikipedia entry. Before I
read Elino Fidenzio's. I feel like it

437
00:32:25.920 --> 00:32:31.160
would be really cool to do an
episode about either one episode for each of

438
00:32:31.200 --> 00:32:36.440
these people or an episode for all
three of them. But let me know

439
00:32:36.640 --> 00:32:38.160
if that's something that y'all would be
interested in. I'm probably I'm gonna do

440
00:32:38.240 --> 00:32:40.839
it either way. I just want
to figure out the format of how I

441
00:32:40.880 --> 00:32:45.200
want to present them, or if
there are any other folkillers that you would

442
00:32:45.200 --> 00:32:49.440
be interested in hearing about. But
to continue this entry under Nino Fidenzio says

443
00:32:49.759 --> 00:32:55.000
that his real name was Jose Fidencio
Constantino Sintra. Now venerated by the Fidencista

444
00:32:55.119 --> 00:33:00.480
Christian Church. His father was a
day laborer and married to Maria the Rancio

445
00:33:00.519 --> 00:33:04.279
Cintra. He had four brothers,
and at the age of ten, he

446
00:33:04.440 --> 00:33:07.359
was orphaned by his father and mother. His brother, two years younger than

447
00:33:07.440 --> 00:33:12.039
him, was his in separate companion. The Catholic Church, of course,

448
00:33:12.119 --> 00:33:15.119
does not recognize him as an official
saint, but his cult, as they

449
00:33:15.200 --> 00:33:19.559
call it here in this Wikipedia entry, has spread throughout much of the northern

450
00:33:19.640 --> 00:33:24.039
Mexico and southern United States. In
primary school, he met father Segura's Nephio

451
00:33:24.200 --> 00:33:28.960
Enrique Lopez de la Fuente, who
was the janitor and his friend and later

452
00:33:29.160 --> 00:33:34.079
his protector. Both helped the priest
in religious services. It is thought that

453
00:33:34.200 --> 00:33:37.640
with him, Fidenzio learned to perform
healings with herbs, so Videnzio was also

454
00:33:37.680 --> 00:33:43.359
an herbalist. It said that Fidenzio
was famous for performing operations using pieces of

455
00:33:43.440 --> 00:33:47.240
glass without anesthesia and without causing any
pain to his patients, and for relating

456
00:33:47.319 --> 00:33:52.279
his cures to specific places in the
town, such as a puerile tree,

457
00:33:52.440 --> 00:33:55.200
from which he would throw fruits and
objects at the patients. Those who received

458
00:33:55.400 --> 00:34:00.880
the blows were healed. He also
submerged his followers in a muddy puddle that

459
00:34:00.039 --> 00:34:04.480
was located on the outskirts of town. In his life, he inspired the

460
00:34:04.519 --> 00:34:07.639
appearance of a multitude of imitators and
impostors, and even the death of one

461
00:34:07.719 --> 00:34:12.039
of them was confused with that of
his. The death of the impostor was

462
00:34:12.079 --> 00:34:16.280
announced by the press and his funeral
motivated a massive attendance. Fidencial's actual death

463
00:34:16.400 --> 00:34:21.320
came just over a year later.
Decades later. He dominates the economy of

464
00:34:21.400 --> 00:34:24.280
the town of Espionasso, since his
fame is the key to the town's tourist

465
00:34:24.360 --> 00:34:29.039
activity as well as the self products
more or less related to his cures and

466
00:34:29.239 --> 00:34:32.119
himself. So Espionaso looks like it's
going to be another place that I need

467
00:34:32.159 --> 00:34:36.320
to pay a visit to. So
to continue on out the presentation, one

468
00:34:36.360 --> 00:34:38.280
of the final things that I have
here is to talk about quod on the

469
00:34:38.280 --> 00:34:43.079
dismal today and how it exists today. So of course, there are people

470
00:34:43.199 --> 00:34:46.920
who try and stay as true as
possible to traditional practices, and I feel

471
00:34:46.960 --> 00:34:51.760
like there is a big resurgence of
that of returning to those traditional practices.

472
00:34:51.880 --> 00:34:54.440
But I think some of the most
popular ones. When I was looking at

473
00:34:54.719 --> 00:34:59.920
examples of this online, I kept
coming across Facebook ads and I was just

474
00:35:00.000 --> 00:35:02.199
working with my friends that I feel
like it's something that needs to be studied,

475
00:35:02.320 --> 00:35:07.119
is the art and the graphic design
of these advertisements. They all have

476
00:35:07.199 --> 00:35:09.760
a similar kind of vibe. They're
extremely word heavy, they're very if you

477
00:35:09.840 --> 00:35:14.480
were to read it out loud,
it gives you that kind of infomercial or

478
00:35:14.599 --> 00:35:21.079
late night TV salesperson or one of
those lawyer advertisements that you see here on

479
00:35:21.159 --> 00:35:23.159
the radio or you see in a
commercial. Have you been hit by a

480
00:35:23.199 --> 00:35:27.360
car? You may be entitled a
compensation call FI five by by five by

481
00:35:27.480 --> 00:35:30.719
by by five truck accident, car
accidents. It's one of those things where

482
00:35:30.719 --> 00:35:32.880
it's just coming at you like rapid
speed, and it's very interesting. But

483
00:35:34.199 --> 00:35:37.320
again, I mean, these are
people who are trusted in their community for

484
00:35:37.400 --> 00:35:39.039
the most part, as far as
as I would assume right one of these

485
00:35:39.239 --> 00:35:43.440
her advertisement even goes so far to
say, as you don't pay for the

486
00:35:43.519 --> 00:35:47.559
work until you see results. Many
gurandettas will operate and this isn't something that

487
00:35:47.639 --> 00:35:52.159
I mentioned yet, but many of
them in the past traditionally and many still

488
00:35:52.239 --> 00:35:57.360
do as with this person, they
operate on a donation based kind of thing.

489
00:35:57.719 --> 00:35:59.960
Is they do the work for you
and they say, just pay me

490
00:36:00.079 --> 00:36:02.880
in a donation, pay me what
you what you can or what you want

491
00:36:02.960 --> 00:36:07.599
to. And again, to me, that just adds to the validity of

492
00:36:07.719 --> 00:36:10.280
their work, because if they were
scammers, you would think they would And

493
00:36:10.400 --> 00:36:13.920
not to say that everybody that does
this is a scammer, right, but

494
00:36:14.000 --> 00:36:15.960
why would a scammer tell you,
well, don't pay me until you see

495
00:36:16.039 --> 00:36:20.360
results, or you can pay me
after your three results, or pay a

496
00:36:20.440 --> 00:36:23.360
donation. Right. And again that's
not to say that people who do charge

497
00:36:23.679 --> 00:36:28.599
standard fees or they have rates for
their work are scammers, which I think

498
00:36:28.800 --> 00:36:31.280
many more people should do if they're
offering this work. It makes me kind

499
00:36:31.320 --> 00:36:36.000
of think that way. And I
think the last thing that I have here

500
00:36:36.079 --> 00:36:39.719
in this presentation was about some related
listening. You heard me several times mention

501
00:36:40.159 --> 00:36:44.400
the episode that I did with Monica
from Soul Solace, and I think a

502
00:36:44.480 --> 00:36:47.920
lot of what she said informed this
presentation as well and validated a lot of

503
00:36:49.039 --> 00:36:52.559
what I knew or my experiences with
other quote on that is, I think

504
00:36:52.559 --> 00:36:53.920
it's an interesting listen. I think
the work that money God is doing and

505
00:36:53.960 --> 00:36:58.239
people like Monica are doing is important
work to the community. If you have

506
00:36:58.360 --> 00:37:16.119
one of the episode, go check
it out. Welcome back, girl Friends.

507
00:37:16.400 --> 00:37:19.960
Now. I know that may not
have been super spooky for some of

508
00:37:20.039 --> 00:37:24.440
you, but for many people,
accessing services like mental health services or physical

509
00:37:24.519 --> 00:37:29.840
health services can be a daunting task
for people. It can be tricky,

510
00:37:29.960 --> 00:37:31.079
it can be scary, and it
doesn't have to be. There are many

511
00:37:31.159 --> 00:37:35.000
sorts of resources out there, and
I feel like I've said this on the

512
00:37:35.039 --> 00:37:39.199
show before, is that any good
witch will make recommendations and do their practices

513
00:37:39.639 --> 00:37:45.280
without ignoring biomedical interventions because sometimes they
are necessary and they can be used in

514
00:37:45.480 --> 00:37:50.599
tandem. It's all about I think
holistic care, at least from my perspective.

515
00:37:50.840 --> 00:37:53.800
Anyway, thank you for listening to
today's episode. I really appreciate it,

516
00:37:53.960 --> 00:37:58.480
and again, let me know if
you'd be interested in hearing about each

517
00:37:58.679 --> 00:38:01.320
of those quandet that I mentioned in
the episode, or if you know of

518
00:38:01.400 --> 00:38:05.800
any spiritual healers that are very popular
and that you would like me to explore

519
00:38:06.320 --> 00:38:08.440
one more time. If you have
not yet, please visit vote dot Austin

520
00:38:08.519 --> 00:38:15.119
Chronicle dot com and vote for me
for Best Podcast and Best Radio or Podcast

521
00:38:15.199 --> 00:38:19.800
Host again Susto Best Podcast, aid
In Castiano's Best Host. Super thankful just

522
00:38:19.880 --> 00:38:22.159
for being nominated as a finalist.
It means so much to me. But

523
00:38:22.239 --> 00:38:25.800
think of how exciting it would be
for me to have a title to add,

524
00:38:25.920 --> 00:38:29.440
you know, to the list of
the awards. I only have one

525
00:38:29.519 --> 00:38:31.280
so far. But that's so far, you know, Let's let's put another

526
00:38:31.320 --> 00:38:35.840
one on there so we can really
mean it when we say award winning podcast

527
00:38:36.199 --> 00:38:38.400
Soustal. Anyway, thank y'all so
much for being here. I really appreciate

528
00:38:38.480 --> 00:38:43.440
it. If you would like to
support the show in another easy, free

529
00:38:43.599 --> 00:38:46.159
way, you can do so by
interacting with the show where everywhere, listening,

530
00:38:46.280 --> 00:38:51.320
leaving a five star rating or review
either on Apple Podcasts or on Spotify,

531
00:38:51.519 --> 00:38:54.000
and sharing it with your ghoul friends. You know, put them on.

532
00:38:54.199 --> 00:38:57.920
Everybody is always looking for a podcast. Let them know, hey,

533
00:38:58.239 --> 00:39:00.760
I love this one. Listen to
they and vote for him for Vess of

534
00:39:00.800 --> 00:39:04.760
Austin and let's grow the Sustal fam, you know what I mean? Speaking

535
00:39:04.800 --> 00:39:07.800
of the Sustal Fam. Huge shout
out to this episode's patrons. You are

536
00:39:08.119 --> 00:39:13.400
Liza, Sadie, Rachel, Alejandra, Luther, April Mario, Eva,

537
00:39:13.679 --> 00:39:17.679
d Josette, sam Angela and Co, Mandy, Jules, Lori, Genie,

538
00:39:17.800 --> 00:39:23.280
Desiree, Anna Ashes, Nedesa,
Rachel asukenarrios Anna, Marlene Schata,

539
00:39:23.480 --> 00:39:29.280
Laney, Desiree, Aliyah Hawley,
Cynthia, Carla and Loupe. Thank you

540
00:39:29.400 --> 00:39:31.760
all for your support. It means
truly so much to me. If you

541
00:39:31.840 --> 00:39:36.559
haven't yet, visit the GoFundMe,
the link is in my bio. We

542
00:39:36.639 --> 00:39:40.480
are raising money to invest in a
new recording setup for Sustal. Of course,

543
00:39:40.519 --> 00:39:43.679
signing up as a patron helps,
but if you would like to make

544
00:39:43.719 --> 00:39:46.880
a one time donation or an additional
donation, you can visit gofund dot me

545
00:39:47.039 --> 00:39:52.960
slash ten bc DC two seven to
make a donation today. I will talk

546
00:39:52.000 --> 00:39:55.639
to you all in the next one
and until then, give me your arm.

547
00:39:55.639 --> 00:40:00.480
I'm gonna spray some w D forty
on it real quick. Bye,