“A refreshing new perspective . . . reframes borderlands history by focusing not only on faith healers, but squarely on the populations that they served.” —Western Historical Quarterly 2022 Americo Paredes Award, Center for Mexican American Studies at South Texas College Santa Teresa Urrea and Don Pedrito Jaramillo were curanderos—faith healers—who, in the late nineteenth and early twentieth centuries, worked outside the realm of “professional medicine,” seemingly beyond the reach of the church, state, or certified health practitioners whose profession was still in its infancy. Urrea healed Mexicans, Indigenous people, and Anglos in northwestern Mexico and cities throughout the US Southwest, while Jaramillo conducted his healing practice in the South Texas Rio Grande Valley, healing Tejanos, Mexicans, and Indigenous people there. Jennifer Koshatka Seman takes us inside the intimate worlds of both “living saints,” demonstrating how their effective healing—curanderismo—made them part of the larger turn-of-the century worlds they lived in as they attracted thousands of followers, validated folk practices, and contributed to a modernizing world along the US-Mexico border. While she healed, Urrea spoke of a Mexico in which one did not have to obey unjust laws or confess one’s sins to Catholic priests. Jaramillo restored and fed drought-stricken Tejanos when the state and modern medicine could not meet their needs. Then, in 1890, Urrea was expelled from Mexico. Within a decade, Jaramillo was investigated as a fraud by the American Medical Association and the US Post Office. Borderlands Curanderos argues that it is not only state and professional institutions that build and maintain communities, nations, and national identities but also those less obviously powerful.

Written in an easy-to-read, narrative format, this volume provides the most comprehensive coverage of North American Indians from earliest evidence through 1990. It shows Indians as "a people with history" and not as primitives, covering current ideological issues and political situations including treaty rights, sovereignty, and repatriation. A must-read for anyone interested in North American Indian history. This is a comprehensive and thought-provoking approach to the history of the native peoples of North America (including Mexico and Canada) and their civilizations.For Native American courses taught in anthropology, history and Native American Studies.

Strength from the Waters is an environmental and social history that frames economic development, environmental concerns, and Indigenous mobilization within the context of a timeless issue: access to water. Between 1927 and 1970 the Mayo people—an Indigenous group in northwestern Mexico—confronted changing access to the largest freshwater source in the region, the Fuerte River. In Strength from the Waters James V. Mestaz demonstrates how the Mayo people used newly available opportunities such as irrigation laws, land reform, and cooperatives to maintain their connection to their river system and protect their Indigenous identity. By using irrigation technologies to increase crop production and protect lands from outsiders trying to claim it as fallow, the Mayo of northern Sinaloa simultaneously preserved their identity by continuing to conduct traditional religious rituals that paid homage to the Fuerte River. This shift in approach to both new technologies and natural resources promoted their physical and cultural survival and ensured a reciprocal connection to the Fuerte River, which bound them together as Mayo. Mestaz examines this changing link between hydraulic technology and Mayo tradition to reconsider the importance of water in relation to the state’s control of the river and the ways the natural landscape transformed relations between individuals and the state, altering the social, political, ecological, and ethnic dynamics within several Indigenous villages. Strength from the Waters significantly contributes to contemporary Mexicanist scholarship by using an environmental and ethnohistorical approach to water access, Indigenous identity, and natural resource management to interrogate Mexican modernity in the twentieth century.

The second half of the book is an annotated list of plants presenting the authors' findings on plant use in Mayo culture; it includes an unprecedented lexicon of Mayo plant terminology.".

Based on empirical analysis, this ethnographic fieldwork and collection of original articles on contemporary Protestant religions in Mexico and Central America examines regions ranging from the Pacific coast in the north to Guatemala in the south. These new studies reveal that Protestantism was in the rise in the last decades of the twentieth century because it was opposing political structures that were largely unworkable in a new age of economic expansion and population growth. The studies cover regional and local variations in the growth of Protestantism, examine numerous reasons for the variations, and compare rural villages with modern communities. While the Catholic Church remains only a marginal player in the conflicts taking place in local communities, the book concludes that the modern religious conflicts bear only a general resemblance to the anti-Catholic issues that impelled the original Protestant Reformation in Europe. Relying on traditional scientific principles of data recording and theory development, the contributors look into the lives of contemporary rural people, Indian and mestizo, and provide data that enhance the general study of modern religious movements. The chapters examine, among other topics, the relationship between religion and demography, the role of leadership in church growth, the theories of Max Weber relating capitalism and Protestantism, religious conversion, and the modernization of Indian communities. Scholars and students who are interested in cultural anthropology, religious change, and religion in Latin America will find in these pages a unique and enlightening examination of Protestantism's rise and spread in Latin America.