Hispanic Health beliefs and practices
In Mexico, "the expected number of years to be lived in what might be termed the equivalent of "full health'" is 62.4 years for men and 67.6 years for women. Mexico is thus 55th among 181 nations ranked by the World Health Organization (WHO) (WHO, 2000). Among all Americans, this "disability adjusted life expectancy" or DALE is 67.5 years for men and 72.6 years for women.
Physical or mental illness may be attributed to an imbalance between the person and environment. Influences include emotional, spiritual, and social state, as well as physical factors such as humoral imbalance expressed as too much "hot" or "cold" (de Paula et al, 1996; Spector, 1996). It is important to understand that belief in the concept of balance does not in any way obviate a concurrent belief in biomedical theories or practices (Zapata & Shippee-Rice, 1999). Hispanics who follow these beliefs may not express them to health professionals.
"Hot" and "cold" are intrinsic properties of various substances and conditions, and there are sometimes differences of opinion about what is "hot," what is "cold." In general, cold diseases/conditions are characterized by vasoconstriction and low metabolic rate. "Cold" diseases/conditions include menstrual cramps, frio de la matriz, coryza (rhinitis), pneumonia,empacho, and colic. "Hot" diseases/conditions are characterized by vasodilation and high metabolic rate. Pregnancy, hypertension, diabetes, acid indigestion, susto, ojo, and bilis are examples of hot conditions (Neff, 1998).
Folk illnesses are health problems associated with members of a particular group and for which the culture provides etiology, diagnosis, prevention, and regimen of healing; and which also have psychological and/or religious overtones (Neff, 1998). Folk or ethnomedical illnesses or conditions one might encounter in a Hispanic patient (de Paula et al, 1996; Lieberman et al, 1997; Neff, 1998; Schechter, Marshall, Salman, Goetz, Davies, & Liebowitz, 2000; Spector, 1996) include:
"Cold" conditions are treated with "hot" medications and "hot" with "cold" medications, thus bringing the individual back into balance. Problems that are primarily spiritual in nature are treated with prayer and ritual. However, few Hispanics who use folk means of treating illness are troubled by simultaneously using cosmopolitan treatments such as antibiotics, antihypertensives, and so on.
Our impression is that most Hispanics, including those from traditional backgrounds, use cosmopolitan sources of health care (e.g., primary care physicians) as primary sources of health care to a far greater extent than traditional or folk sources as described below. Most research confirms this impression (e.g., Hunt, Arar, & Akana, 2000; Skaer, Robison, Sclar, & Harding, 1996).
A common hierarchy of seeking relief from lay healers begins with home remedies or seeking assistance from relatives or neighbors (especially female). A common home remedy is a tea made from various herbs, spices, or fruits; and prepared in a specific and prescribed manner (Zapata & Shippee-Rice, 1999). If the home remedy or consultation with a senora/abuela does not bring relief, and depending on the problem, help may be sought from a yerbero (herbalist), sobador(massage therapist), or partera (midwife who may also treat young children). In most cases, it is only after these are not helpful that help is sought from a cuarandero total (lay healer who intervenes in multiple dimensions, e.g., physical and spiritual) (Neff, 1998). Cuaranderos are not used or are not reported as used as much in the U.S. as in countries of origin (Neff, 1998; Zapata & Shippee-Rice, 1999). Cuarandero use may be diminished because of increased access to care or the more cosmopolitan nature of those living in the U.S.; or under-reported because of fear of misunderstanding or prosecution (of the cuarandero).
At any point in this process, help may also be sought from cosmopolitan sources such as a clinic or physician. A naturalist doctor or doctor naturalista may also be utilized. The doctor naturalista prescribes "natural" remedies, but does not usually provide the spiritual component of care the patient would expect from a cuarandero.
Note also that medications, including prescription, are shared within social networks. There are instances in which a sick person may simultaneously be using prayer, folk and/or herbal medicine, prescription medications obtained from a friend, and prescription medications prescribed by a nurse practitioner or physician. Regardless of the source of care, the patient (and family) are likely to include faith in God as a vital component of understanding of the problem and the cure (Zapata & Shippee-Rice, 1999).
In an article, Folk Medicine in Hispanics in the Southwestern United States, Neff (1998) presented some information of some folk remedies often used by Hispanics.
https://bearspace.baylor.edu/Charles_Kemp/www/hispanic_health.htm
Physical or mental illness may be attributed to an imbalance between the person and environment. Influences include emotional, spiritual, and social state, as well as physical factors such as humoral imbalance expressed as too much "hot" or "cold" (de Paula et al, 1996; Spector, 1996). It is important to understand that belief in the concept of balance does not in any way obviate a concurrent belief in biomedical theories or practices (Zapata & Shippee-Rice, 1999). Hispanics who follow these beliefs may not express them to health professionals.
"Hot" and "cold" are intrinsic properties of various substances and conditions, and there are sometimes differences of opinion about what is "hot," what is "cold." In general, cold diseases/conditions are characterized by vasoconstriction and low metabolic rate. "Cold" diseases/conditions include menstrual cramps, frio de la matriz, coryza (rhinitis), pneumonia,empacho, and colic. "Hot" diseases/conditions are characterized by vasodilation and high metabolic rate. Pregnancy, hypertension, diabetes, acid indigestion, susto, ojo, and bilis are examples of hot conditions (Neff, 1998).
Folk illnesses are health problems associated with members of a particular group and for which the culture provides etiology, diagnosis, prevention, and regimen of healing; and which also have psychological and/or religious overtones (Neff, 1998). Folk or ethnomedical illnesses or conditions one might encounter in a Hispanic patient (de Paula et al, 1996; Lieberman et al, 1997; Neff, 1998; Schechter, Marshall, Salman, Goetz, Davies, & Liebowitz, 2000; Spector, 1996) include:
- Antojos are cravings in a pregant woman. It is thought by many that failure to satisfy the cravings may lead to injury to the baby, including genetic defects.
- Ataque de nervios are episodic, dramatic outbursts of negative emotion - usually in response to a current stressor (but often related to a significant childhood stressor).
- Barrevillos are obsessions.
- Bilis is thought to be bile flowing into the blood stream after a traumatic event, with the end result of nervousness.
- Caida de la mollera is the presence of a sunken fontanelle in an infant.
- Decaiminientos is fatigue and listlessness from a spiritual cause.
- Dercernsos are fainting spells.
- Empacho is intestinal obstruction and is characterized by abdominal pain, vomiting, constipation, anorexia, or gas and bloating. Post-partum women and infants and children are most susceptible.
- Mal de Ojo is the "Evil Eye" that may affect infants or women. It is caused by a person with a "strong eye" (especially green or blue) looking with admiration or jealousy at another person. Mal de Ojo is avoided by touching an infant when admiring or complimenting it.
- Nerviosimo is "sickness of the nerves" and is common and may be treated spiritually and/or medicinally.
- Pasmo is paralysis or paresis of extremities or face and is treated with massage.
- Susto is fright resulting in "soul loss." Susto may be acute or chronic and includes a variety of vague complaints. Women are are affected more than men.
"Cold" conditions are treated with "hot" medications and "hot" with "cold" medications, thus bringing the individual back into balance. Problems that are primarily spiritual in nature are treated with prayer and ritual. However, few Hispanics who use folk means of treating illness are troubled by simultaneously using cosmopolitan treatments such as antibiotics, antihypertensives, and so on.
Our impression is that most Hispanics, including those from traditional backgrounds, use cosmopolitan sources of health care (e.g., primary care physicians) as primary sources of health care to a far greater extent than traditional or folk sources as described below. Most research confirms this impression (e.g., Hunt, Arar, & Akana, 2000; Skaer, Robison, Sclar, & Harding, 1996).
A common hierarchy of seeking relief from lay healers begins with home remedies or seeking assistance from relatives or neighbors (especially female). A common home remedy is a tea made from various herbs, spices, or fruits; and prepared in a specific and prescribed manner (Zapata & Shippee-Rice, 1999). If the home remedy or consultation with a senora/abuela does not bring relief, and depending on the problem, help may be sought from a yerbero (herbalist), sobador(massage therapist), or partera (midwife who may also treat young children). In most cases, it is only after these are not helpful that help is sought from a cuarandero total (lay healer who intervenes in multiple dimensions, e.g., physical and spiritual) (Neff, 1998). Cuaranderos are not used or are not reported as used as much in the U.S. as in countries of origin (Neff, 1998; Zapata & Shippee-Rice, 1999). Cuarandero use may be diminished because of increased access to care or the more cosmopolitan nature of those living in the U.S.; or under-reported because of fear of misunderstanding or prosecution (of the cuarandero).
At any point in this process, help may also be sought from cosmopolitan sources such as a clinic or physician. A naturalist doctor or doctor naturalista may also be utilized. The doctor naturalista prescribes "natural" remedies, but does not usually provide the spiritual component of care the patient would expect from a cuarandero.
Note also that medications, including prescription, are shared within social networks. There are instances in which a sick person may simultaneously be using prayer, folk and/or herbal medicine, prescription medications obtained from a friend, and prescription medications prescribed by a nurse practitioner or physician. Regardless of the source of care, the patient (and family) are likely to include faith in God as a vital component of understanding of the problem and the cure (Zapata & Shippee-Rice, 1999).
In an article, Folk Medicine in Hispanics in the Southwestern United States, Neff (1998) presented some information of some folk remedies often used by Hispanics.
- Ajo (Garlic): Used for Hypertension, antibiotic, cough syrup, tripaida
- Azarcón (Lead/mercury oxides): Used for Empacho, teething
- Manzanilla (Chamomile): Used for Nausea, flatus, colic, anxiety; eyewash
- Saliva (Sage): Used to Prevent hair loss, coryza, diabetes
- Tronadora (Trumpet flower): Used for Adult onset diabetes, gastric symptoms, chickenpox
https://bearspace.baylor.edu/Charles_Kemp/www/hispanic_health.htm