El Nino Fidencio the Mythical Curandero

El Nino Fidencio The Mythical Curandero Throughout the book Curanderismo Mexi potbelly American house better Trorrer and Chavira make mention of el Nino Fidencio in countless beas of the book. It is mentioned that one of the just about important tinctureualist movement is based on the life teaching, and the spirit of a famous young folk healer (now lifeless) from northern Mexico el Nino Fidencio (199735). Even today el Nino is an important double in homophiley a(prenominal) aspects of the belief system and drill associated with the Curanderismo folk better.History plays a major social occasion in finis when it comes to establishing religion and medical practices, which in the case of the Mexican Curanderos some whiles martyrs or perhaps population with supernatural or mythical abilities lay the foundation for the belief system and its practice. Consequently, this allows much(prenominal) hoi polloi (those with supernatural abilities) to turn over holy mans thus bec oming an important part of the Catholic faith, which has break down syncratic with the traditional folk healing system.What is interesting about el Nino and his legacy, is that he non scarcely resolves as an influential figure in the history of Curanderismo only when as well plays a large role in the spiritual practices and the contemporary culture associated with the Mexican folk healing practices. In a modern society where immigration has promoted syncretism and a separation among those who still live in or near Mexico and those who eat up travel to other regions ca exploitation them to lose many of their traditional beliefs and practices el Nino serves as an icon from the folk beau ideal movement that helps draw a culture and the commonwealth back to besother.One of the things the turned Fidencio into a saint and a man of great power was the vision or hallucination that he had of a bearded man with a halo who came to him under a shoetree when he was a young man right after he had been run off by the family with which he had been living with this is what he says he was told in his hallucination. Fidencio, you are called to a very high destiny. I mold in your eyes a marvelous curative power, which allow serve to alleviate the suffering of those with pain.I give you this divine power only for the dandy of humanity, only in order to that you will cure those who are deserving, neer for you to enrich yourself with it, not to benefit those who do not deserve much(prenominal)(prenominal) good things (197391) What ca utilise Fidencio to become so well realised was not only the fact that he had a gift alone the way in which he came to understand develop and use his gift for healing. Many saints receive divine intervention, which leads them on a particular path.When taking on such a role as Fidencio did he made the decision to dedicate the secular world behind to enter into a practice, which is often unclear and perceived based upon the fact tha t it involved dabbling in the supernatural and the lines mingled with good and evil are thin. The curandero is considered different from ordinary people, and this difference produces respect, distrust, and flat fear. Some terms it produces the accusation that the curandero is a brujo, a witch, doing antisocial magic so not everyone feels drawn to this profession (1997 110).However, Fidencio was not perceived in such a way he was known to give, and share with the people. Thus using his gifts as instructed by what many refer to as the heavenly bring forth, for good striving to benefit those around him as he was told to do. It is state that, Fidencio accepted his mission and devoted the remainder of his life to curing. But from time to time intense fatigue would weaken his resolve. On these instances he would squall and say that he has been ordered to cure and had no choice but to do so (197391).In doing so he inspired others and created a legacy that would be remembered and celebr ated grand after his death. The fidencistas (Fidencios followers) have built a number of temples (called centros) in Mexico as well as in the fall in States where Mexican immigration are prevalent. Such temples are important when it comes to the practice of spiritual curanderimo. This is because although many of the foundational aspects if folk healing stem from some of the methods used by Fidencio mediums who melt down in the spiritual realm have specific gifts thus they look to the guidance of Fidencios spirit.This has created a sort of cuneus culture or cult in which those who have the ability to become a medium sometimes choose to spend their lives living and works in such temples. The centros are staffed by trance mediums who, often go into trance, and (in their words) let the spirit of el Nino descend on them, their bodies forming a combine between the material and spiritual realms of existence. Through this linkage, the immortal spirit of el Nino performs cure, does con sultations, even predicts the outcome of future events for members of his cult (1997 35).Followers of Fidencio and other spirits dispose to have much to a greater extent religious beliefs due to the fact that they are wholly focused on doing their work through and through the guidance, egis and self-will by that saint. Although it is interesting to note that people consider the curenderos to be a saints because of the connection that they have with the seen unseen realms associated with the gifts that mediums feature. Not all mediums choose to become part of a cult dedicating themselves and their work to the will of a saint who will ultimately work through them.Others might choose to work alone, some for profit and some solely for personal growth noesis and gratification as is mentioned in chapter six of Curanderismo Mexican American Folk Healing. Yet these Mediums might still attempt to gain guidance and protection from the saints such as Fidencio conversely they do so with th e help of a master curendero or by making a trip to a temple while making no commitment to the cult. Today although it has been more than 72 years since the death of el Nino Fidencios death many people still attribute their successes in both giving and receiving healing to the saint el Nino Fidencio.He serves not only as an important figure to those who practice Curanderismo but also those who receive treatment from the curandos. The saint plays such a large role in the culture in Mexico (even today) that people make trips to his burial place located outside of the small town of Espinazo on the eve of his birthday. According to the Houston Chronicle, the procession and rituals are as capacious a deal for many Mexicans as it is for those who have immigrated and become Mexican Americans. Thousands of Hispanics come to this high desert site in northern Mexico on the eve of the birthday of legendary healer el Nino Fidencio.Through song and ceremony, pomposity and ritual, they have c ome to invoke El Ninos spirit, to prostrate themselves in acts of lowliness and submission, to crawl up the road of penance that leads to his tomb, and to find rebirth through immersion in a muddy pool of water (19958). For many people the pilgrimage represents more than just going to honor the dead saint for the most determined believers, (both those who practice and those who are served) it is a request for answers and solutions to the myriad of problems common to the human condition.Through the spirit of el Nino, they believe that they can find a way to cope with illness, business, marriage, money, the community and ultimately, with life itself. The ceremonies associated with the pilgrimage are so large that they draw the management of newspapers, which publicize the limited evens that take place in honor of the dead saint. In the discipline Catholic Reporter is was noted that, During the week of Oct. 17 and again in March, to honor El Ninos patron St.Joseph, throngs of devo tees carry flowers and copal incense standardised ancient Aztec celebrants. They wend their way through narrow Espinazo streets to El Pirulito (which is the midget pepper tree where he had his Hallucination), where El Nino received his healing powers (Burbank1997 3). In participating in such ceremonies the people are celebrating and honour not only the saint but God as well, thus insuring that they will have a prosperous rest of the year. The celebration is a time for people to not only honor el Nino but also the Virgin of Guadalupe.People dance in headdresses and costume near the tomb and vendors have to opportunity to make money off of the crowds by selling items uniform balloons and medicines. Many of the people who attend the pilgrimage are poor, marginalized, and have minuscule to no access to health care. For many, it is about more than just honoring a saint and being a Catholic these celebrations allow people to gather and seek healing for ailments that they could not ot herwise afford to get treated.The reasons for the celebration go beyond the fact that he was a saint he also represents the freedom that Curanderos have to practice their trade. In 1928 Mexican President Plutarco Elias Calles suppressed the Catholic priesthood, which resulted in a revolt the future(a) year he went to Mexico to arrest el Nino for practicing without a license. However, he and his girlfriend were ill and el Nino healed them both in Espainazo. This attracted much attention and caused him to not only escape a jail sentence but also made him the most famous Mexican curandero according to the home(a) Catholic Reporter.This proved not only that he was a endue healer but also that he was willing to help those who wished to beat him and keep him from his craft. Thus proving to be a symbol of hope, strength, and power for the people of Mexico, and Mexican Americans who come to celebrate him. The Curanderismo folk healing of Mexico has a long legacy and although it has ch anged and become synchronic due to religious influence and western sandwich medicine. Its fundamental roots have survived the spiritual and physical healings that result from the craft are still received by those who live both within as well as outside of Mexico.Saints such as el Nino Fidencio help remind the people of amazing healing powers that curenderos can possess and serves a figure which causes the people of the culture to unite yearly disrespect the fact that some have immigrated or moved to other geographical locations. The tale of the saint El Nino and his legacy not only serves as an influential figure in the history of Curanderismo but also plays a large role in the spiritual practices and the contemporary culture associated with the Mexican folk healing practices.Works Cited Burbank, J. (1997). Catholics, too, venerate el nino fidencio. National Catholic Reporter, 33(14), 3. Macklin, B. J. , Crumrine, N. R. (1973). common chord north mexican folk saint movements. C omparative Studies in clubhouse and History, 15(1), 89-105. Spaulding, G. (1995, January 8). JOURNEY OF THE SPIRIT pilgrims by the thousands are drawn to the town where curandero el nino performed his legendary healings. The Houston Chronicle, pp. 8. Trotter, R. T. I. , Chavira, J. , Antonio. (1997). Curanderismo Mexican american folk healing (Second ed. ). Athens, Georga University of Georgia Press.