¡Colores!; 1801; Villa de Alburquerque; Curandera

You You Hold on give us a second step back I'm the currondero or healer here at the Rancho Curronders have been a part of Spanish culture for hundreds of years They were with the caravans of conquistadors, the colonists, the priests, the friars

on the Santa Fe, on the Camino Real going north They had priests and friars and they had some training But when there was a serious illness or a sickness they would call upon the currondera The curronderas are traditional folk healers Here in New Mexico it may be different from other parts of the world They were traditionally women who were leaders in their family Who had a desire to cure the sick They were traditionalists but they did not like to be stereotyped They had a desire to cure the sick They had a desire to cure the sick They had a desire to cure the sick They had a desire to cure the sick They had a desire to cure the sick They had a desire to cure the sick They had a desire to cure the sick They had a desire to cure the

sick They had a desire to cure the sick They had a desire to cure the sick They had a desire to cure the sick They had a desire to cure the sick They had a desire to cure the sick Rolling I'm the currondera here at the rancho Curronderas have been a part of the Spanish culture for hundreds of years We traveled with the conquistadors, the colonists, the priests, and the friars Up the Camino Real of the interior The priests and the friars had some training in medical knowledge But when they had something more serious As more serious illness or a injury They would call upon the curronderas Curronderas are traditional folk healers In New Mexico they may be different from other parts of the Spanish

world Here they tended to be women Who were leaders in their families And had a sincere desire to cure the sick They were traditionalists But they did not like to be stereotyped I'm going to stop for a minute When they arrived, okay, tell me when I can start again Okay, I'm the currondera here at the rancho That is a healer Curronderas have been part of the Spanish culture for hundreds of years They came with the conquistadors, the colonists, the priests and the friars Up the Camino Real of the interior Okay,

let's start with the beginning I'm getting more nervous Don't worry about saying the lines It sounds to you like you memorize the lines You're a person Rolling I'm getting worse Okay, start again You want me to hold that I'm the currondera here at the rancho healer. Coronavirus have been part of the Spanish culture for hundreds of years. We came with a conquistadors, the colonists, the priests and the friars.

We came up with them on the Camino Real of the Interior. The priests and the friars had had some training in Europe of medical knowledge, but when it came to something more serious, they called upon the coronerah. Coronavirus are traditional folk healers. They were in New Mexico, different from perhaps another parts of the world. They were traditional women who were the leaders in their family and had an honest desire to cure people. They were traditionalists, but they did not like to be stereotyped. When they arrived in New Mexico, they consulted with the native peoples, particularly the Pueblo peoples. And from them, they sought out which

plants, the indigenous plants of New Mexico, had cured equalities, and they combined that knowledge. I'm sure the meeting of the two cultures of healers benefited both groups. There are several types of coroneros, I'd like to tell you about. One is the coronerah total. This is sort of an honorary position because the woman had knowledge of all the coroner things. She could set bones, she could deliver babies, she knew about herbs, she knew how to massage. The next one is the parterra, and she is the midwife. She carries with her a medical kit, she cat a diploma in later years, and she was even allowed in the delivery rooms in this last century, secretly, but she was allowed in. The next is the sobadora, who was a massagerist. She was particularly a specialist in massaging the intestines or the digestive

tracts if there was a blockage. She could also do some work like a massage therapist. The next one is the one I represented the ranch, the Urbara. This is a urbalist. She never lays her hands on the patient. She simply prepares and prescribes medicines for her patients. She would prepare her herbs in the fall when they were most potent, and she had to go out into the woods in these mountains in this whole area, and there were tribes that we did not have treaties with at that time. So I'm sure that it was difficult for her and dangerous, hello cat. It was difficult and dangerous for her to be out there, but she did get her herbs in the fall, prepare them, dry them for her treatments. It was a faith and trust between the patient

and the coroner that helped cure the patients. They knew generations of healing knowledge, but without that faith and that trust between the patient, it wouldn't have worked as well. So they would pray with them and sometimes even say the apostles creed with them, but they would never interfere in the rights of the priests, the friars, and later the los hermanos. I am the coroner, you're better here at the ranch, and I'm going to tell you about how I prepare some of my herbs. The first one. Okay. Well, let's give you a second. Okay. What we could do is we could go tight on that. You ready to go? Yep. All right. So we're taking it from the top, you're summarizing it, and just move right into it. I am the coroner or healer here at the

ranch. There have been coronedas in the Spanish culture for centuries. We came with the conquistadors, the colonists, the priests and the friars, up the Camino Vial of the interior. The priests and friars had had some training in Europe, but when it came to more serious sicknesses or illnesses, they called upon the coroner. The coroner is a traditional folk healer. She was in New Mexico because they are different in different parts of the world. They are here. They were generally women who are leaders of their family and who had an interest in curing the sick. They were traditionalists, but they did not like to be stereotyped. When they arrived here in New Mexico, they contacted or got to know the native healers, particularly of the Pueblo tribes, and they

learned what indigenous plants had curing qualities. I'm sure they exchanged their information, the coronedas and the medicine men, and I think probably both cultures were benefited from this exchange. There are several types of coronedas, but I represent the Ibera, who deals with herbs here at the ranch. I collect my herbs in the fall when they're most potent and dry them and prepare them for my patients. I never touch my patients. That's part of how I work. I want to show you here some of the ways I make medications from my herbs. We're in the spring of this season now, so I have one here that I made in the spring. This is oil and alamobuds. I picked this earlier. It is an oil that is, the buds are soaked in until it becomes potent enough to use for a medication. The second one is a

tincture. Now this is the same thing I'm using Arnica in this one, and this would be soaked until it reaches the full strength with the alcohol base. And over here, let me show you this one. This is where I sort of combine the cultures. Here I have a tea. Now this is probably the most prevalently used medicine. I mix herbs, boil them, let them steep overnight, and when they have reach full potency, then I just tell them how they would be taken. I have in here, this is interesting, a mixture of the two cultures. Cota and Oshah came from our native peoples in this area, and lavender, chamomile, and experiment came from Europe. So in this pot, we have the meeting of the two cultures, the Native American and the Spanish. Into my postus, which I am making

today for you, out of plants that are available in the spring, we have whorehound. Whorehound has been known in Europe, and it also grows on this continent. I have some of that in there. I have some plant, which is available this time of year, and its first blooming is the Apache Plume, a member of the Rose family. So I have the white flowers of the Apache Plume. I have this in my dish, in my mono, on matate. I'm going to put a little bit more of this in there, and I'm going to mash them together. Also, I'm going to add a little flour from our meal. This will make a paste that can be used on aching joints and muscles. I have the children do this when they are here, too. They have a great deal of fun doing this. They like to do this. They're great at it. This one came from California.

I was given it by a man who traveled out to California. I had treated his family, and as a gift to me for that treatment, he gave me this California mono and matate. It works great for my herbs for mashing them, so I really appreciated it. We did not collect money the year bears. We did it as a love of God and a service to the community. Here I have a woman I treated, all she had was a small piece of red ribbon, which was very precious in the colonial times, and that's all she had, but I appreciated it so much I put it on my cross. We do not ask for money, but we do receive things, food, and materials, and items that we need. Do these things actually cure people? Yes, some of them have been proven. As I said, the whorehound was known by the

Greeks and Romans as a cough medicine. Even here, that information traveled, and this is a different species we have here, but it's still a medicine that is used for coughs. And in this case, it is used a little differently, it is used as a postus that's put on the body, but it works for many things. There are many excellent plants in this area, and many of them are known, have been known in Europe and have been known by the native peoples, ask them about the Cota. They really believe that's a very excellent medicine, so there must be something to it. I believe there is. I think that's about it. I could say something more as I smell. Who these Cota and Better were, and there were different kinds. Remember, and you said, but I'm representing today this kind. You don't want all the more name. I did that wrong, okay? No, you can look at the camera,

that's even better, but think about it. You did so good the last time I thought it was the same thing. Okay. Are you ready? I'm not going to look at you, so just have a big look. Okay, roll it. There are several types of Cota and better. The first one is the Cota and better total, who does much like a general practitioner. The parterra, the midwife, the sobadora, the massagerist. And what I represent here at the ranch is the Yorbara, who deals with herbs. I have several ways of making treatments. The first one is the oil. Now, most of my herbs are collected in the fall when they're most potent. But this one I collected early in the spring, the buds of the cottonwood or the alamo, soaked in oil until they reach a certain level of potency. And then it's used, this one is used for rheumatism, aches and joints, which there was a lot

at this ranch, with all the hard work that they have to do. The next one is also used similarly. It's only for external use. It's a tincture. It has arnica and alcohol, and again is soaked, and again would be used for rheumatism. The third one, and probably the most frequently used, is the tea. And in this tea, which I make and soak overnight, it sits out overnight, and then I prescribe it to the patient. It has the combination of the two cultures. In it we have kota and osha, which are Native American herbs. The other three are from Europe, the Spanish background, their lavender, chamomile and mint. So here we have in this one tea, the combination of two cultures. What I am making today is a postus. Now a postus would be used on the body. And I have here a mono and matate. And in here I'm going to put

our species of whorehound. There is whorehound in Europe, and it has always been known as a cough medicine. So I am using this one, our American variety. It's available in the spring along with the other plant I will have in here. And that is the Apache Plume, the early white flowers of the Apache Plume, which is a member of the Rose family. So I will put that in there. And I am making a paste, so I am going to add a little of our flour from the mill. And a little oil, just to make the paste go smoother. Now this again would be used on sore muscles and joints. I am going to mash it down in here. This was given to me by a member of a family whom I helped cure. He traveled out to California and brought me this mono and matati from the tribes of central

California. I really appreciated it. It works very well. You know, we didn't take money from our patients. They gave us things. There was a sort of trust that went on between the coron data and their patients. This piece of ribbon right here, it was all a woman had. Her family had been sick. But in colonial times, these ribbons were very precious. And so I put it on my cross to display it. Because I knew how much that meant to her. This pulsus is just about ready. We can use it in a moment here. There we go. I think it's ready now. The kids like doing this when we do the pulsus. I have them grind it. And they like making mushy things, you know. So they enjoy this. That's great. That was really good. Okay, I'm kind of moving along. Let me add a

little water, which I would have done because it's a little dry right now. There we go. There we go. Hold on. Give it a little more, just for the camera. Okay. Oh. Many for me do some extra stuff as well. Moving into the right and left now. Like that. Yeah, just keep banging on it. It looks really good. Okay. We're about like,

I'm just doing like special things now. Do you want to do a little bit more? It just looks really good. Okay, would you like me to start? Just grinding. Okay. Why don't I get it? Okay. Yeah, I figured that. Okay. Let me get a good grip on it so you can see it. Ready? Yeah. Okay. Okay. Okay.

Okay. Okay. Okay. I prepare herbs for my patients. The first one I prepare is the oil. This I made in the spring, while most of my herbs are collected in the fall when they're most potent. This one I collected from the alamo buds or the cottonwood tree. It is soaked in the oil. This one is used for rheumatism and aching joints, which there was a lot of here at the ranch with all the immense amount of work they had to do. The second is also used similarly. It is arnica in alcohol. It's called a tincture.

And this again would be used for muscles and joints. The third one I have over here is probably the most frequently used. It's the tea. Now I take a variety of herbs. Could be some minerals, but generally herbs steep the more overnight until they reach full strength. And I strain them and tell my patients how to take them in the morning. This one is interesting because it combines both the Native American culture and our Spanish culture. In here we have cota and osha. We have lavender, chamomile and mint. So you have the European herbs and the new American New World herbs. And this is very good for flu symptoms. The combination of this would do a great deal for someone with fever, nausea, a virus of some sort. So it really does have a quality. Ask the Native Americans about their cota and osha and they will tell you that it works very well. I'm also

going to make a post this today. I'm going to use a plant that has been known to both Europeans and to New Mexicans. Warhound grows on both hemispheres and it is known on both hemispheres as a cough medicine. So I will take some of this plant. This is a spring plant. It's now in blossom and it is very good at this time of year. Then I will take another plant which is the Apache Plume. It's a member of the Rose family and it's first and early blooming. It looks like a small white Rose. These petals are used also. Again, this postus will be used for muscles and joints. So I'm putting a little bit of that in there. Because we're making a paste, we need some flour from our mill. So I'll put a little flour in there and a little water. This

was the water jug for the early colonial peoples. Now I'm going to mash this. Have a little oil too, why not? Okay, we're going to mash this now. Make our postus, the children at the ratchew who come to visit love to mash this. They have a great deal of fun working on this. Let's go for it, keep mashing. Try to put it out of here. I think now what? You're getting wet. Did I get some on the camera? I hope not. I'll tell you. You'll see it. Now you're just watching me grind. I don't have the same. I'm going to grind.

I'm going to grind. I'm going to grind. I'm going to grind. I'm going to grind. I'm going to grind. Can you get inside that thing? Yeah. Okay, that's a little bit more flour to that. Okay, that seems fair. All right, yeah, that's really good. You're up to one.

Oh, I'm just getting down the speaker. Okay, that's all right. I'm going to grind. I'm going to grind. (*Flagmus is trying to go faster, though,) (*Flagmus is trying to go faster, though,) (*Flagmus is trying to go faster, too, (*Flagmus is trying

to go faster, too, though*) Okay. (*Flagmus is trying to go easier, though,) (*Flagmus is trying to go easier, though.) (*Flagmus is trying to go easier, though,) I'm

sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry It's no problem I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry Well I'm sorry it took so long but

okay well I didn't know what you wanted to say. You can talk about in one of the things that we're going to do when we make textiles and if you want to introduce the textile thing. You