Garifunas
Look for Ways to make Traditional Medicine and Hospital Medicine Complementary
By Wendy
Griffin
In November
2013, UW’s Medical School sponsored a showing of the movie “Revolutionary
Medicine: The First Garifuna hospital”, which was presented together with a
talk by Dr. Dolmo, a Garifuna doctor from the hospital in Ciriboya, Iriona,
Honduras. This movie also recently showed at the Society for Applied Anthropology
conference in Albuquerque, NM in March 2014 and has shown in Central America
and New York. Both the Garifunas in Honduras and in Belize have struggled to
get Garifuna nurses and doctors assigned to the hospitals and clinics that care
for them, and in Honduras there have been many innovative projects between
traditional Garifuna health practitioners and the national health system.
These
included training buyeis, the traditional shaman among the Garifunas, to
recognize the symptoms of HIV/AIDS a project by EMUNEH (The Liason of Black
Women of Honduras), training midwives how to deliver babies of possibly HIV
positive mothers without contracting HIV themselves, an OFRANEH project supplementing the training of government
clinic nurses with how to use traditional Garifuna medicine, especially
important if the clinic has no money for Western medicines, a common
occurrence, or it is an illness for which Western medicine has no medicine,
such as hepatitis or sting ray sting, or the child has an illness which Western
medicine does not recognize like “haito”, “empacho”, “aire”, “paletilla”, evil
eye “ojo”, “vajo”, “humeru”, or a sunken soft spot “hundida de la mollera”,
etc. .
Previously
the Honduran government also had traditional older Garifuna midwives work
alongside younger doctors who say the midwives often have more knowledge how to
deal with difficult births like being born hand first, feet or buttocks first,
the baby born with an umbilical cord around its neck, twins, when the placenta
does not come down, when there is hemorrhaging, and how to revive the baby if
it is not at first breathing due to a prolonged labor, than Honduran university
graduate doctors, even if the male doctors were Garifunas themselves.
Geovani
Zuniga, one of Garifuna craft people whose crafts were recently donated to the Burke Museum at the
University of Washington and were on display at the Society for Applied
Anthropology told the following story about his daughter’s birth. His wife had
the baby at home with a well known midwife Yaya who is also a buyei or shaman.
The labor took a while, and when Geovani’s daughter came out, she was not
breathing. Yaya as a buyei always carries a pipe, and so she quickly smoked the
pipe and blew smoke on the baby. The baby gasped and began breathing. The girl
is now in her early twenties, works and has her own son.
Geovani says, “If my daughter had been born in
a hospital, she would have died.” My brother’s friends in Seattle said, “Yeah,
we can see that would not go over real well in a Seattle hospital, with its
strick no-smoking indoors laws, to smoke a baby.”
When asked
why they thought, US and Honduran university trained doctors did not recognized
diseases like “empacho” or “haito”, the Garifuna and Pech midwives (parteras) and massage therapists (sobadoras)
said, “Maybe the US babies are dying because the US doctors do not know how to
recognize and treat these diseases.” Based on what I have seen and been told by
people researching medicalcare of minorities in the US, maybe this is true.
The theme
of the Western Conference on Global health begins with “Censored”, and the idea
that Indians or Blacks in the rainforest might know about some diseases more than
doctors in big medical schools in the US know, is definitely a topic in the
censured category.
For
example, most ethnic groups in Honduras give babies something when they are
born to make them spit up the water around them they may have drunk while being
born (“el agua sucia de la fuente”), such as garlic with rue, or fowl fat/chicken lard (Manteca de gallina).
This prevents children from getting asthma, and prevents a cycle of colds and
coughs when they are young. In 70 years of being a midwife, none of the
children she has treated this way have developed asthma, says Yaya. Asthma is
an extremely common disease among inner-city Black kids in the US. Are they
being sick and dying and their parents
spending a lot of money in treatments due to the lack of properly prepared fowl
fat? This fat can be given at home after the baby comes home from the hospital
report Ladino grandmothers in Tegucigalpa, Honduras who also use this recipe.
It stops the child from being sickly (enfermizo) with one cold or cough after
another a typical problem of US school children in general who bring home an
average of 12 colds a year to their families.
A volunteer
medical student from the University of
Massachusettes Medical School also looked over the results of the study of
practices of Garifuna midwives. He said, “US doctors do not know these
techniques, and maybe they need to know them.” For example, a Garifuna friend lost his wife
after she had their sixth child in a Honduran hospital due to hemorrhaging.
Garifuna midwives like Yaya use a strong cup of coffee to stop hemorrhaging.
Are my friend’s six childen orphaned at an early age, and he was left alone to
raise them for the lack of a strong cup of coffee and for his decision to have
the baby in the hospital instead of with a traditional Garifuna midwife? Improving Maternal Outcomes and Reducing
Infant and Baby Deaths are two of the Millenium goals set by the UN. The UN has
written a report about the state of the world’s midwives, available for free on
the Internet.
The
Garifuna Emergency Committee, in addition to publishing the book with the
information about traditional Garifuna health which was donated in class sets
to Garifuna schools as part of the intercultural education program, also
sponsored medicinal plant and traditional medicine seminars in two
Garifuna communities, in one Garifuna community worked on
reforesting traditional Garifuna medicinal plants, and they have represented
the Garifunas in Central American regional conferences on medicinal plant use.
The Garifuna nurse and doctor associated with this organization have both
studied Yaya’s medicinal plant use and prenatal care , delivery, and after
birth care of the mother and baby techniques.
While
Honduran university students and researchers who have studied medicinal plants
in Honduras have not been interested in plants that cure traditional folk
diseases which Western medicine does not identify as illnesses, when the
Garifuna Emergency Committee decided to reforest medicinal plants, the first
one they chose was “flor de muerto” (flower of death, a type of marigold),
because it is an important ingredient in some treatments for “Vajo”, an illness
caused by being around dead people, and this plant was becoming scarce. It is very common to meet Garifunas who are
taking medicine “vajo”, so the belief in the illness and in the medicine to
cure it is still very widespread. This
illness caused by “vajo” among the Spanish speakers of Honduras is called
“hijillo”, but is known as “vajo” among the Pech Indians, too.
Sometimes
people active in traditional medicine rise to high positions of authority in
the Garifuna culture, including Gregoria Flores, the former president of
OFRANEH, the Garifuna’s ethnic federation, was first a buyei, and then a public
health promoter and then head of OFRANEH (Fraternal Organization of Blacks of
Honduras).
Aurelio
Martinez, the Honduran Garifuna musician, composer, and singer who went on to
be a congressman in the Honduran government and being recorded on a World Music
label in England and who has played in Seattle several times noted Wilbor
Guerrero, a Seattle Garifuna resident, gained his early experience in drumming
playing for Garifuna ancestor ceremonies done to heal diseases caused by angry
ancestors in Plaplaya, Honduras, a village so remote that it is only reached by
canoe still today. Roberto Marin, the
Garifuna in the YouTube video “Discover the Rio Platano Biosphere in Search of
Ciudad blanca” who shows medicinal plants in the rainforest and talks about the
destruction of the rainforest in this 2000 video is also from Plaplaya, as is
the head of ODECO Celeo Alvarez.
This is the
same village as shown in the movie El Espiritu de Mi Mama, available for sale
on the Garifuna in Peril website and which shows the whole village pitching in
to participate and help with the healing ceremonies.. Aurelio’s life story is
beautifully told in the movie “La Aventura Garifuna” filmed by Spanish TV and
available for free on the Internet. In this movie he sings the song “Africa” in
Garifuna, and there are Spanish subtitles, so you can both see how people’s faces light up and can also
know the meaning of the words sung in Garifuna.
Aurelio
Martinez also sings Africa in a video on
the Rolex scholarship website about the scholarship he received to study World
Music with a Senegalese musician in Africa,which was the reason he wrote the
song about how some people of our race want to forget where they are from, but
I will never forget, and I am going to walk on the sands of the beaches where
my ancestors left their footprints, Oh Africa. On this video he sings in Europe
on stage with the Senegalese band as a back-up band. In the Aventura Garifuna
he sings in a hut on the beach surrounded by Garifunas. While he became famous
as a singer and musician of Parranda, a Garifuna style of music accompanied by
guitar, he started as a musician for Garifuna religious ceremonies, at an age
that most young people are not welcome in the ceremonies.
One
technical theory, explored by a Japanese researcher, about why Garifuna ceremonies actually heal
people is that the beat of the 4 drums repeated over three days resets the
brainwaves, which had been out of sync, and they are put back in sync by the
drumming. Although I have had trouble being able to sleep for years, after
attending a Garifuna ceremony, I always have a sleepiness that was profound,
and I slept well. So while in the Western view, in a healing ceremony with
music, the music is not doing anything, maybe it is, in fact, a key part of the
healing process. A CD of Belizean
Garifuna Ceremonial music called Inside the Temple is available for sale from Folkways Records,
a branch of the Smithsonian, the National Museum of the United States. They
also have for sale CD’s of popular Garifuna music from both Honduras and Belize
and also a CD work songs, a genre of music that is dying out in Afro-Caribbean
communities.
The
Folkways recording from 1954 of Honduran Garifuna music is thought to be the
first professional recording of Garifuna music, and is also interesting as it
has liner notes by anthropologist Doris Zemurray Stone, the daughter of the
President of United Fruit Samuel Zemurray, whose company employed more than
6,000 Garifunas in Honduras alone at its height. The people who sing in the CD
were from a community near the United Fruit company’s former ports of Puerto
Cortes and Trujillo. This year marks the 100th anniversary of the
Truxillo Railroad, a United Fruit subsidiary in the Garifuna area of NE
Honduras, and this CD remains as a testimony of the close relationship between
US banana companies and their Afro-Caribbean labor. The word banana comes from
various African languages where it means both to eat and food, similar to how
the word “fan” (rice) is used in the Chinese language. Garifuna healers and
midwives like Yaya had clients of all ethnic groups and socio-economic statuses
from the mother of the recent Honduran president Pepe Lobo and the Jewish
Jamaican born British Consul William Mehlado’s son Daniel and Lloyd’s of London
broker on down to Hispanics who cut the weeds under the banana trees, known as
“campeños”.
No hay comentarios.:
Publicar un comentario