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The Universitv' of Texas Institute of Texan Cul~ San Antonio
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cResearched can~~ttenby.R9be~T-c~otter nC p ducedbyCLinda'Lea C Co,' C ,'C ro c. CC ".c C',cC CCCCCC ,cc
C Narrated by DaVId Bowen c, C ,C
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W~~nbyMarian L: MartiIiello
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!O1982,The University of TexasInstitrit:;;ofTekri CUltures at San AIitoriioc c c ;c
EO. Box 1226, San Antomo, Texas 78294ccccc. c c cc C c
Jack R.. Maguire, Executive Director..cccc c c
Pat Magwre, Director of Developmentc c c
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International Staildard Book Number 0-86701-008-8
STUDYGUIDEFor use with The Institute of Texan Cultures' slide set or filmstrip
FOLK
Marian L. JMartinello
HEALER
The University of TexasInstitute of Texan Cultures at San Antonio
How to Show the Program
VISUALS
Slide Set- The slides are numbered in sequentialorder for your convenience. To project properly,. thenumber should appear in the upper right-hand cor-ner of the mount on the side away from the screen.position the carousel in the "0" position to begin.
Filmstrip -The filmstrip may be projected throughany standard 35mm filmstrip projector. The stripincludes a "focus" frame at the start. Advance the
strip once to the next black frame to start.
AUDIOCassette-Ha.lf-track monaural recorded at 17/8 i.p.s.Only one side of the tape is recorded. "Manual"versions use an audible beep to cue the operator forframe changes. "Automatic" versions use an inaudi-
ble tone (at 50 Hz) to cue an automatic projector
for frame changes.
ContE~nts
How to Sihow the Program 2
Introduction to the Guide 5
Purpose 5
Instructional Objectives 5
Application 6
Humaniti,es. Detective Work 6
Findin~J Clues in Written Documents 6
Humanitiles Detective Work II 10
Reading Visuals 10
Humanitiles Detective Work III 15
Oral History Interviews 15
Tombs1ione Transcribing 19
Detecting Patterns and Drawing Inferences 21
Developing Skills for Humanities Detective Work 22
Vocabulary 22
Audio Typescript 23
Photo Cn~dits 24
Suggested Readings Inside back cover
Introduction to the Study Guide
The practice of folk medicine is at least as old asrecorded history. There are biblical accounts of themedicinal characteristics of certain plant and animalparts and the powers of healers. References to theuse of natural substances to treat illnesses are foundin the folk literature of most culture groups. Manyof us today may recall a grandmother's remedy thatworked. Cold and flu sufferers acknowledge thebenents of drinking chicken soup -a home remedy,like others, for which medical science has foundsound reason.
In the Mexican-American culture of theSouthwest, folk medicine combines beliefs and tradi-tions which were brought to the New World by theSpani~h with those of the indigenous NativeAmericans. The Spanish view of health was beingin harmony with the environment; illness was animbalance between persons and their social, spiritualor physical surroundings. They also brought withthem the beliefs of the Catholic religion concerningdivine healing, including the ability of humans withdivine gifts to heal.
The Spanish belief in the power of the devil toharm and of God to heal was similar to the beliefsof Native Americans in the areas colonized by theSpanish. Certain persons in both culture groupswere believed to have healing powers. The mix ofthese similar ideas in the New World contributed tothe concept of the faith healer as understood in theAmerican Southwest.
.Spanish medical practice included the use ofsubstances obtained from plants and-animals. Eigh-teenth century e~lorers on the Spanish Colonialfrontier found additional sources of medicine in theflora and fauna of the New World. They were quickto tap the knowledge of the Indians on native her-bal remedies.
The Spanish verb curar means to heal. The termcurandero (one who heals) and curanderismo (thepractice of healing) are derivatives of that Spanishterm. In the American Southwest curanderismorefers to faith and folk medicine, both in spiritualand medicinal treatment of illness that has devel-oped from the mix of cultural beliefs, knowledge andpractices in New Spain. It encompasses types ofhealing which are addressed to the social, spiritualand physical imbalances believed to cause illness.
PurposeDesigned to accompany the audiovisual presenta-
tion, "Don Pedrito Jaramillo: Folk Healer," this guideexamines curanderismo and the curandero from theperspective of the cultural anthropologist. Its educa-tional purposes are: (1) to develop the student'sgeneral ~derstanding of curanderismo and curan-deros; (2) to acquaint the student with the life andtimes of a particular curandero of exceptionalreputation who is viewed by many Mexican-Americans as a folk saint; (3) to develop thestudent's abilities to use primary source materialsfor research.
By using the cultural anthropologist's approachto inquiry, the guide intends to provide young peoplewith experiences in primary document and materialculture research which can develop their skills andinterest in humanities detective work.
Many young people have experience in usingencyclopedias and other secondary sources to gatherinformation about a topic. While these sources canserve as a useful beginning place for the novicereport writer, their continuing and exclusive usetends to keep students dependent on other people'ssynthesis of information. They may also subject thenovice to inaccuracies and errors which occur inprinted compilations of even the most informedtreatments of historical content.
An even more criticaIeducational concern is thatstudents who learn to rely solely on secondarysources don't experience the intellectual challengeinvolved in the detective work of the humanitiesresearcher. Accordingly, students may not developfully their skills of inquiry and interpretation-abilities to hunt for information and to search forits meanings. Withput experience in asking inter-pretive questions and finding their answers, stu-dents cannot become self-directed learners.
Instructional ObjectivesStudents who have limited experience with
humanities detective work need guidance in explor-ing primary sources. The very able but inexperi-enced young researcher canpot develop maturity inhumanities research without initial explicit direction.The less able students need some modeling of theprocess before they can achieve independence in itsuse. This study guide for "Don Pedrito: Folk Healer
5
tion are structured and sequenced to guide students'exploration of a humanities issue:
"Why has Don Pedrito become a folk saint?"
Sets of primary source materials are included forstudents' study of this issue. These sources arewritten documents (letters, firsthand recollectionsand articles) and visual materials (photographs).Worksheets and suggestions on how to probe eachtype of source presented in this guide accompanythe source materials. All worksheets and sourcematerials may be duplicated for class distribution.
The instructional exercises in this guide arefocused on supplied questions to provide a beginningplace for the novice humanities researcher. It ishoped that students will generate their own ques-tions as they become involved in these studies.
The exercises for exploring this issue aresequenced from least to most difficult. They aredesigned to build on one another so that the informa-tion and skills developed through the completion ofone may be applied to the completion of the nextand so on through the sequence. Suggestions forfurther, more self -directed research are also includedfor interested and able students.
of Los Olmos" is designed to help middle andsecondary school students learn efficient ways of:
1. finding clues in written documents which canhelp to direct research into a person, place,event or time;
2. reading visual materials such as photographs,drawings and artifacts to find information andinterpret their meanings;
3. asking interpretive as well as fact-seekingquestions when examining documents andartifacts, and when interviewing people;
4. detecting patterns in accumulated informationto find missing links and gaps which can giverise to new questions for research;
5. drawing inferences from detected patterns,i.e., making accurate interpretations of cate-gorized sets of facts.
Application"Don Pedrito: Folk Healer of Los Olmos" takes
as its theme a person and subject which are beststudied through the use of primary sources. Thea,ctivities which complement the slide-tape presenta-
Humanities Detective Work
Finding Clues in Written Documents
Ruth Dodson was born and raised on a rench inNueces County. When she was a child Don Pedritowas alive. His curing powers were well known tomany people in south Texas. Some years after hisdeath Dodson documented some of Don Pedrito'scures by interviewing people who had experiencewith the curandero's healing. A few of the, inter-views which Dodson recbunts are reproduced hereas illustrations of Don Pedrito's cures for a varietyof ailments. The inte~estedstudent who would liketo read other interviews that appear in Dodson'scollection is directed to: The Healer of Los Olmosand Other Mexican Lore, ed. Wilson H. Hudson, TheTexas Folklore Society (Dallas: Southern MethodistUniversity Press, 1951).
The following are samples of Don Pedrito's curestaken from Dodson's accounts.
6
new moon.Felipe said that this remedy cured
him of the fright.
the morning the father w~ to unwraphim and take him by the arms andhold him standing straight no lessthan five minutes each time. DonPedrito said that the boy would bewell in six days, but that beforegetting up the last day he was to havehis entire body rubbed with a sheetas warm as he could stand it.
On the seventh day the boy begangetting around like a child that wasbeginning to crawl. The healer toldthe father that little by little the boywould straighten his body until hewalk~d perfectly.
The boy recovered entirely, andwnen he -grew to manhood he wascompletely normal, it was reported.
A Grassburr in His Throat
The wife of Don Albino Canales ofFremont, Texas, told me a story abouta man who lived in Mexico andbecame very thirsty one day whiletraveling. He came to a pond andstopped to drink. He drank fast anddidn't see the grassburr that was inthe water, and it went down into histhroat and stuck there.
He went to a doctor, but the doc-tor couldn't get it out. He went toseveral doctors, who told him thatonly through an operation could thegrassburr be removed. The mandidn't want to have an operation, andhe didn't know what to do. Hesuffered greatly.
At last he resolved to go to Texasto see the famous curandero, DonPedrito Jaril.millo, since he had heardmuch talk of the difficult cures he wasmaking.
The remedy for the man was todrink all that he could of water withsalt in it. He did so. This nauseatedhim at once and caused him to vomitand expel the grassburr. This burr hadsprouted two little leaves.
A Vaquero Who Failed toFollow Directions
One time when a vaquero was run-ning some horses through mesquitebrush, a limb struck him in the facewith such force as to hurt his eyesvery badly. He doctored his eyes withdifferent home remedies in vain. Thenhe sent to ask Don Pedrito for aremedy.
The remedy that Don Pedritoprescril?ed was that this vaqueroshould do hard work for nine succes-sive days; that he work with ana:){every day, from early in the morninguntil night; that he take no siesta, norrest during the day; and that he makeno charges for his work.
The vaquero followed directionsuntil Sunday came; but instead ofcontinuing the work on this day ~so,he rested. The consequence was thathe was blind the rest of his life.
The Marvelous Cure ofa Shepherd
Monico Hinguanza was a shepherdwho had been sick for some time. Hetook various home remedies, but theydid him no good, and instead ofgetting better he grew worse.
His friends told him of the curesthat Don Pedrito had made, and theyadvised him to go to the curanderO.But as Monico lived sixty mile~ fromLos Olmos, he thought it too difficultto make such a long trip.
Finally, when he found that he hadto get help, he borrowed a horse andstarted out for Los Olmos Ran:ch andDon Pedrito. He reached there thesecond day at dark. It had rained andthe creek was swollen; Don Pedrito'shut was near the bank.
When Monico asked him for aremedy, Don Pedritogot up and tooka piece of heavy canvas and a pillow.Telling the shepherd to come withhim, he took him to the edge of thecreek, where the water made an eddy.He threw the canvas into the eddy,which caught it and extended it in theturn of the water; then he tossed thepillow onto the canvas. The curanderothen picked up Monico and placed himalso on the canvas, which instead ofsinking supported him. All nightMonico remained on this canvas bed,rocked by the movement into a pleas-ant sleep. In the morning Don Pedritocame and took him out of the water,sound and well.
Monico was so thankful that hemade Don Pedrito, who had nevermarried and had no family, a presentof one of his boys, to live with him andserve him in all that he mightcommand.
Faith Healed HimThe woman who runs a tortilla fac-tory in San Diego, Texas, said that herfather, Marcelino Saenz, had troublewith his teeth, which were in a verybad condition. There were no dentistsin the part of the country where helived; so he went to Don Pedrito andasked for a remedy. Don Pedrito tOldhim to cut up an onion, put salt on it,and eat it for each of nine days.
On the first day, the salt and onionwere very pajnful. The next day whenhe prepared the onions and salt, hefound the remedy so difficult to takethat he couldn't force himself to. Sohe pronounced, "In the name of God,"as instructed, but instead of eating
The Night of the New Moon
Felipe Lerma said that once he wassick without knowing what was thematter with him. At that time DonPedrito came to the town of Beeville,in Bee County, where Felipe lived. Hewent to consult him. The curanderoasked him what his sickness was.Felipe told him that he didn't know,only that he didn't feel well.
Then Don ~Pedrito told him thatwhat he had was BUSto, fright arisingat a certain time and continWilg after-wards so as to cause chronic sickness.
"If you don't want to tell the cause,"Don Pedrito added, "I shall tell you.There were four men together; one ofthem killed one of the others and thedead man fell at your feet. At thisyour heart stopped, and from thisresulted your sickness."
And it was the truth that this hadhappened, Felipe said.
Don Pedrito gave him a remedy. Onthe night of i;he new moon, after hehad eaten his supper and was aboutto go to bed, he should take a bottleof beer and empty it intoajarra, orsome other vessel, and drink it all atone draught. He should do this threetimes, each time on the night of the
The Cripple
A man brought his son, crippled sincebirth, to Don Pedrito to see whetherhe could give him a remedy thatwould help him. The boy was able toget around only by dragging his bodywith his arms.
Don Pedrito told the man that forsix night& he should put a wool blan-ket in hot water, take it out and wringit quickly, and then wrap the boy init, with his legs perfectly straight. In
7
the remedy, he threw it over hisshoulqer. He did this the followingseven days. His teeth ceased hurtinghim, and all of them fell out, one byone.
When he saw Don Pedrito, he toldhim that he was cured. Don Pedritotold him that he hadn't carried outinstructions, but that nevertheless hisfaith had worked a cure.
on the edge of town, surrounded bypeople. Through an interpreter, heasked her what her sickness was. Shetold him that it was that she becamevery weak with the slightest exertion.He prescribed a remedy whichseemed so difficult that Mrs.Alexander thought it impossible totake.
Nevertheless, she stopped at astore on her way home and selectednine onions, not too large; they wereto be part of the remedy. Anotherpart was cold baths. These shethought she couldn't take because hercustomary tepid baths gave her 8:\lchchills that she had to wrap herself ina blanket until she got warm.
But she risked the treatment. Forthree mornings she ate one of theonions without salt or water. Each
Nine Onions and Nine Baths
Mrs. Minnie Alexander, who lived inSan Antonio at the time, said thatDon Pedrito was there around 1895making so many cures that the papersgave an account of them each day.This woman was in bad health. Sheresolved to go to see if the uniquehealer could cure her. She found him
time she did this, she became verynauseated. Following this, for threemornings, she took a cold bath. Shewould leave a tub of water outside allnight, according to directions, and atdaylight would bring it into the houseand take a bath in it at once. The firsttime, she got into the cold water veryslowly, in fear that she would have achill. But she experienced no badeffects whatever; on the contrary, shefound the bath pleasant. And she feltso well that she dressed and went fora walk in the city.
After the three days in which shetook baths, she took onions foranother three days; and so on alter-nately until she had eaten nine onionsand taken nine cold baths. When thiscourse was finished, she found herselfin excellent health. .
Students may also include the accounts ofDionisio Rodrig1lez and Dona Tomasita Canales con-tained in the slide show narrative. Mter readingthem and recording the information requested onthe "Finding Clues in Don Pedrito's Cures"Worksheet (page 9), students should be able toidentify the following clues to belief in Don Pedrito'shealing powers:
.All of the cases involve people who came fromsouth Texas or Mexico.
.The people were poor.
.The people could not reach or afford or did nottrust medical doctors.
.Remedies worked when the people had faithin Don Pedrito's ability to heal.
.Herbal remedies for some ailments wereaccepted by the people.
.Don Pedrito cured a wide variety of ailments.
.Don Pedrito's remedies were intertwined withstrong religious beliefs.
Students ~n be asked to share the informationand ideas they recorded on their worksheets. Thechart may be reproduced on the blackboard for sum-mary recording of the students' ideas, especially theclues and questions they derive from the data.
8
WORKSHEET
FINDING CLUES IN DON PEDRITO'S CURESRead the report of cures that Don Pedrito made to find answers to thequestions at the head of each column on this worksheet. Record youranswers to each question for each case. Then look for clues in youranswers to why people believed in Don Pedrito's healing powers.
Who askedfor a cure?
Where was thatperson from?
What symptoms didthe person have?
What remedy didDon Pedrito give?
Did theremedy work?
Look over the information you recorded about the case~. Although eachcase was different, what was similar about the people and their healthprob}ems? Discuss all the possible reasons you can think of that madethe cures work.
9
~
Humanities Detective Work II
Reading Visuals
In preparation for the following exercise,students should be encouraged to think about thepeople who reported Don Pedrito's cUl"es: Whatwere they like? How did they live? In what waysmight these people have been like or unlike thestudents themselves?
Photographs and illustrations of a people, timeand place contain a great deal of information. Thecapable reader of printed text may overlook the richcontents of many visuals, especially if they are cap-tioned or accompanied by narrative. Visual literacyis as important as print literacy in humanitiesresearch because visual artifacts may often presentless corrupted information than that which is com-municated through language. The message of thewritten word may be altered in translation and bythe perspective of the writer. Photographs andIllustrations are also influenced by the perspectiveof the maker, but what is recorded is less subjectto errors in reproduction and subtle inaccuracies inthe expression of thoughts.
The study of Don Pedrito must take into accounthis social context. Visual records of his times aid thatstudy. The photographs and illustration includedhere supply useful information about the southTexas of Don Pedrito's time. They also serve todevelop the students' visual literacy.
When read carefully, visual records can tellstories about people a,nd their lives, often by pro-vimng the viewer with many details that can eludethe casual observer. The photographs and drawingreproduced in this guide are rich in detail and humaninterest. The photo- and illustration-viewing work-sheets are intended to guide students to :find cluesto Don Pedrito's social environment:
.Many pf the people in rural south Texas werevery poor, living off barren land by farming and byworking on ranches.
.Those in urban areas such as Laredo and SanAntonio had access to trade; most businesses wereowned by Anglos.
.18 The horse was an important means oftransportation for those who had one; many peoplehad to walk.
.Urban areas were developing faster than ruralareas; buildings were sturdier and made of moredurable materials in cities; electricity was in iw earlystages of use in cities; active trade in cities helpedto make people less dependent on what they couldgrow or make for themselves.
.The socio-economic distance betweenMexicans and Anglos was large; most ruralMexicans were living in poverty.
10
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13
SUMMARY WORKSHEET
Comparing Laredo and San Antonio of the early 20th century.
Study your answers to the worksheet questions about the photo of Laredo and the drawingof San Antonio during the time Don Pedrito was doing his w{)rk in Los Olmos.
1. What do you think city life was like in south Texas during the early 1900's?A. What types of businesses were important?B. Who ran them? What was the ethnic group of the owners? Why do you think so?C. How did people get around and transport their goods?
2. By comparison with today, how was life different in Texas in the early 1900's?
Comparing rural and urban life in south Texas of the early 20th century.
Compare what you saw in the photo of children in front of a jacal nearBrownsville, Texas, with the photo of Laredo and the drawing of San Antonio.
3. What do the visuals suggest to you about the economic condition of people in UIban andrural Texas of the early 1900's?
4. What were some economic differences between Mexican and Anglo people of the time?
5. What may have been some major differences in the daily lives of rural and UIban peopleof the times?
6. What health hazards do you think the people of rural and UIban areas experienced?
7. Why do you think the rural Mexican people sought help from a healer like Don Pedritorather than a doctor?
14
Humanities Detective Work III
Usually, when we first look at an artifact, fact-seeking questions come to mihd: Who -made it?Where did it come from? How was it used? Whenwas it I:nade?Answers to such fact-seeking questionsoften lead to interpretive questions.
Interpretive questions are characterized by open-endedness. They usually have a variety of plausibleresponses. By asking them, the inquirer seeks todetermine directions for research rather than justhard and quick answers.
The instructional activities in this section of theguide are intended to encourage students to askquestions to interpret primary sources and to directinquiry. Examples of such questions are:
Why was the material written or made?What values influenced it?What does it suggest about the people of its time?How does it compare to similar documents or
objects of the time or of today?1\1/0 activities which can help students learn how
to ask interpretive questions are oral history inter-viewing and cemetery transcribing. Examples arepresented here to acquaint students with each.Suggestions for more ambitious field work areoffered in the hope that students will use communityresources for their humanities research.
testimony of an individual with knowledge of DonPedrito. Students can develop their questioningskills in reverse, so to speak, by imagjning aninterview with Ms. Barraza and constructingquestions which might elicit the information shegives in her letter.. (Sample questions appear in themargins of the excerpts of the letter reproducedhere.) The instructional process might be structuredas follows:
1. Acting as Ms. Barraza, the teacher or astudent reads aloud each segment of the letter.
2. After each letter segment has been read,students should formulate questions whichmight have caused the writer of t~eletter toshare information contained in the excerpt.The intent is to examine'the letter as if it isa transcript of an oral history interview, thewriter being the person interviewed and thestudents being interviewers.
3. For each excerpt, students should also makenote of questions which would develop furtherthe information contained in the excerpt. Therelevant questions for the students are: Whatelse would you like to know about the topic theletter writer is discussing? How can you soli-cit that additional information?
4. Questions are recorded on the chalkboard.
5. The students may be asked to select from theircompiled questions those which could be help-ful in conducting an oral history interview.They may be guided to match question typesto interview purposes. This exercise will helpthem develop a guide which 'can s~rve as amodel for oral history interviews.
Oral History Interviews
Oral history interviews can uncover a wealth ofideas about the why and how of history-providedthat the interview is well planned and conducted.The keys to a gbodinterview are insightful ques-tioning and sensitivity.
Students c~ be prepared for oral history inter-viewing by learning how to:
:1m locate k11o,,'rledgeable interViewers with first.,hand e~rience;
ifJ set up and plan inte~eWS;, c--
~ ask questions; ,
~ organize collected inform8,ti9:ll.
Classroom P..actic~
Excerpts from a letter to Texas 1\IIonthly maga-zine from the great-granddaughter of TeofiloBarraza, who knew Don Pedrito, are reproduced onthe following page. Tile letter may be used as the
15
Excerpts of a Letter from Santa Barraza,Great-Granddaughter of Teofilo Barraza
Do you know anyone who knewDon Pedrito Jaramillo?
How did Rosita Fuentes Barrazaassist him?
What do you know of Teofilo Barraza...where did he come from, what
kind of work did he do?
Why did he travel to Europe?
How are you related toTeofilo Barraza?
Who was your main sourceof information?
What made you.think Pauline was 85?
In class we learned that medicaldoctors did not believe in Don
Pedrito's methods. Were you told anystories which might support that?
Ruth Dodson, in her book, mentions "the old man, a friend"who escorted him (Don Pedrito) on his travels. Well, that "old man,a friend" was my great-grandfather, Teofilo Barraza, an early resi-dent of Los Olmos who, in the 1890's, moved to Santa Rosa Ranchwhere he lived until his death in the 1930's at the age of 120. Hiswife, Rosita Fuentes Barraza, assisted Don Pedrito for 15 years.
Teofilo was a full-blooded North American Indian, probablyCaddo. He lived in an Oklahoma Indian reservation and laterbecame a scout and settled in south Texas in the 1850's-60's, theprime of the cattle barons, Mifllin Kenedy and Richard King. If youwill note, Texas history books refer to Teofilo Barraza as thesurveyor who surveyed the Miffiin Kenedy Estate when the part-nership with Richard King dissolved. By the time Teofilo settledin south Texas, he had traveled widely in North America, south intodeep central Mexico and even in Europe.
Teofilo had two children, Eloisa and Simon. Eloisa died whenin her twenties, leaving three young daughters behind. As was cus-tomary, Teofilo took his granddaughters in and raised them as hisdaughters along with his young son, Simon. Simon was a little olderthan his nieces. He grew, married and became my grandfather.However, before my interest in folklore was aroused, both mygrandparents passed away. So I relied on my elderly aunts and otherelderly residents for my oral history.
Pauline Cavazos Villarreal, who claims to be 75 (but I speculateher age closer to 85), was the eldest granddaughter that Teofiloraised. Teofilo later also raised my father, Joaquin. Pauline remem-bers tales that Rosita and Teofilo recounted about Don Pedrito.Although some of the stories sounded ridiculous, upon interviewingthe other aunt and other elderly people, the story was retold toexactness, including names of those involved, location, etc.
Because of his popularity, as many as 500 people. .."'ouldcamp at Los Olmos Creek awaiting his return from a curing trip.Medical doctors were amazed at his popularity. The doctors beganto lose patients to Don Pedrito. They retaliated and demanded aformal investigation. The authorities were sent out to Los Olmosto serve him with a summons and investigate the premises. Beforethe authorities even arrived at Los Olmos, Don Pedrito sent forTeofiloand asked him to assist him on his trip to San Diego, where<!octors and policemen awaited him. Pauline claims that TeofiloBarraza, Frank Rochel and the Mangeles'from Santa Rosa Ranchalso went with Don Pedrito to act as witnesses. They approachedand entered a large stable where Don Pedrito sensed the menawaiting him. Pauline claims that the doctors were the Garcia doc-tors (the twin brothers) who were inside waiting for Don Pedrito.
Don Pedrito entered wearing his black cape and, removing histen-gallon hat, said "Aquf esta Pedro Jaramillo." (Here is Pedro
Jaramillo.)
16
The doctors responded "Como es el modo de que usted trabaja?"(In what ways do you work?)
Don Pedrito responded by asking them to each fetch a glass ofwater and take three sips. The doctors shortly after experiencedstomach cramps and diarrhea. They pleaded with Don Pedrito torelieve them of the disorder. He told them to take three more sipsof water which then settled their stomachs.
Don Pedrito shocked them by asking them to give him thepoisoned liquid, and the poison clung to the walls of the glasslike a film. He said, "Este es un don de la Providencia." (This isa gift of Providence.)
Did the doctors leave him alone after
that incident?
In what year did this incident occur?
When did you first hear the story?
Conducting an Interview
Local parish priests, newspaper editors andfamily merI:lbers may be able to help students con-tact persons in their community who may be inter-viewed about folk and faith healing. Students whoconduct oral history interviews with curanderos,persons who have knowledge of folk and faithhealing or individuals who can talk about life in thecommunity during the early 20th century shouldfollow these guidelines.
1. Contact the person with whom the interviewis being requested and explain the topics orquestions to be asked and why the informa-tion is being sought.
2. Arrange for the interview at a time that isconvenient for all persons involved, preferablya few da~ to a week after the initial telephonecall: Resource persons should be interviewedin a place they select.
3. Obtain the approval of the person interviewedif the use of a tape recorder is desired.
4. Prepare for the interview by reading about thesubject to be discussed and making a list ofquestions which can serve as guides during theinterview session. .
5. If possible, tell or give the informant the keyquestions which will be included.
Students can be prepared for an oral historyinterview by role-playing a mock interview with oneanother about a subject with which they have hadfirsthand experience. A checklist for interviewing*is included in this guide for use by students. Sincethe list is lengthy, the teacher may wish to drawstudents' attention to a few items only. It is impor-tant that no one become frustrated in attemptingto complete the task. The teacher's knowledge ofstudents will help adapt this assignment to a parti-cular class.* Adapted from William G. Tyrell, "Thp~-Recording LocalHistory," Nashville, Tenn.: AASLH, 1978.
17
Most students do not have the time or skillto transcribe entire tape recordings. Notesmade from the tape recording are usuallysufficient to reconstruct what has been said.
Students should be encouraged to recordfirst the informant's answers to the majorquestions asked. If each question and itsanswer is recorded on a separate card orpage, it will be easy to assemble the cards!pages so that they complement one ~notheror constitute a chronological sequence ofideas and information. An outline can bedeveloped from these records which summa-rizes the interview.
Students should share their compiledinterview data with the informant to makesure that no inaccuracies or errors have creptinto the summary. They will also benefit fromsharing their interview summaries and expe-riences with their peers. In the process ofsuch sharing, students can derive new infor-mation and insights into the topics understudy. From such sharing new questions forresearch Will emerge.
ORAL HISTORY INTERVIEW CHECKLIST
1. Introduce yourself and talk about something familiar to the person being inter-viewed (the informant).
2, If you plan to use a tape recorder, demonstrate how it works. Allow the infor-mant to try it out and listen to the recording.
3. Note the location, date and time of day.
4. Take a photograph of the informant if this is acceptable to the person.
5. You may conduct an autobiographical or topical interview, depending on whatyou wish to learn. In either case, start with a question that asks the informantto tell who, what, when, where, how or why about something or someone.
6. Probe the information the informant is giVing by asking questions that can getanswers to :fill gaps in your understanding. Don'tbe afraid to admit that you didn'tunderstand something. Rephrase questions which do not elicit clear answers.
7. Ask questions which will help to establish a specific date or time for an eventthat is being reported.
8. K~ep your questions open. Avoid those that call for yes/no answers.
9. A void putting words into the mouth of the informant and thereby answering yourown questions.
10. Ask the informant to repeat statements you do not understand or paraphrasewhat you heard to ask the informant if you heard correctly.
18
Tombstone Transcribing
The inscriptions on tombstones can provide' cluesto the history and culture of people which mayconfirm or call into question information gatheredfrom other sources. A collection of transcriptionsfrom the same cemetery site is particularly valuablefor uncovering the experiences and values of fami-lies who comprised a community. In some cases,individual grave sites can be rich in informationabout the person buried there. One such grave siteis that of Don Pedrito Jaramillo.
The photographs of Don Pedrito's grave and histombstone which appear in the slide-tape presenta-tion can be viewed as starting points in the use ofcemeteries as primary sources for humanitiesresearch. Some ways of studying the photos aresuggested here:
1. Examine the size and shape of the tombstoneand the symbols it bears.. What do the stone'scharacteristics suggest about Don Pedrito?Examine the photograph of the gravesite nearFalfurrias, Texas (Frame #40). How is it differ-ent from gravesites of the students' families?How is it similar?
generate students' interest in studying cemeteriesin their own locale.
Tombstone Transcribing Field Work
The following exercise will require a field trip toa local cemetery. It can develop students' research-ing skills and increase their exposure to the ethhi.city, customs, religious traditions and history of theirown community.
The purpose of the exercise is to research aperson's history using his or her tombstone as astarting point and to compare the kinds of informa-tion which can be learned from the symbology andepitaphsO of tombstones.
1. Locate local cemeteries by consulting familymembers; a parish priest or minister, or the yellowpages of the phone book. Try to select one that wasin use before the turn of the century.
2. Assemble tools for tombstone rubbings: asmall brush to remove accumulated dirt from oldstones, a clipboard, pencils, crayons and sheets ofnewsprint or similar paper approximately 22" x 32"for the rubbings. A camera is helpful for m~ng aphotographic record of the entire tombstone.
3. Form groups of two or more. Scout thecemetery and choose one tombstone to research.Select a marker which contains a lot of writteninformation and/or symbolism and which ~ks thegrave of a person who lived during 1881-1907 whenDon Pedrito lived in Texas, if possible.
2. Read the epitaph. Spanish~speaking studentsmay translate: "Here lie the r~mains of PedroJaramillo the Benefactor of Humanity. Bornin Guadalajara, Jalisco, Mexico. Died atPaisano, Starr County, Texas, July 3, 1907."What do the words "Benefactor of Humanity"mean? Why would those words be chosen tosummarize the life of Don Pedrito? The epi-taph should raise questions for researchingdetails such as: Why is Don Pedrito buriednear Falfurrias in what is now Brooks Countywhen he died in Starr County? (Starr Countywas subdivided, and the northern part.was re-named Brooks.)
3. Examine the photo of the tombstone, thevisuals of the interior of the tomb whichappear in the slide-tape presentation (frames#5, 50, 51, 52, 69). What do people leave atthe site? (Students should note the flowers, vo-tive candles, crutches, photographs and notes:)
What stories do each of these tell about thepeople who visit the gravesite? Who are they?Where do they come from? Why do theycome? What do they believe?
Class discussion of Don Pedrito's grave may
19
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4. Using t!1e newsprint paper and a crayon, makea rubbing of the tombstone. (The principle of stonerubbing can be demonstrated in the classroom byplacing a piece of paper over a coin and rubbing itwith the side edge of a pencil lead.) Any color crayonmay be used, and you may want to try severaldifferent colors and kinds of strokes.
5. Write down the approximate location of theparticular grave, the written information on themarker, evidence of visits to the gravesite (flowers,wreaths, candles) and any other characteristics.
6. Using the written information and symbolismgathered at the site, consult the local library, news-paper archives, county or city archives, local histori-cal societies and church records to fill in as manyof the categories on the data sheet as possible.
7. Complete a group data sheet for the tomb-stone you examined. Make an oral report to the classabout your findings.
"~"~Ji " ..,,'
Army Crosssignifies participation in the military.
:I:t!
-'."","Cc" -.,'IC ..,-
Woodmen of the World Insurance Society,a nonprofit fraternal life insurance societythat provides scholarships for students ofAmerican history, community service and
conservation of natural resources.
-
Data Sheet Categories:
a. Marker inscriptionb. Person's namec. Date of birthd. Date of deathe. Age at deathf. Cause of deathg. Ethnic backgroundh. Financial statusi. Civic or community involvement or honorsj. Membership in fraternal or service
organizationsk. Religious affiliation1. Places the person residedm. Occupation
n. Names of other family members and theirrelationship to this person
o. Evidence that the grave site is still visited
8. Record the questions that now occur to you-the missing links in the stOries about the communityand the people who are buried in the cemetery thatyour tombstone transcribing highlighted. Thesequestions ca,rlsuggest new ways to find more clues.
9. Now fill out a data sheet for Don Pedrito'sgravesite. What similarities and differences do youdetect on and around his tombstone?
Old Time Trail Drivers Association,an organization of cattlemen who traveled
the Texas trails in the early days,, established February 15, 1915,
in San Antonio.
20
Detecting Patterns and Drawing Inferences
Finding meanings in the data collected fromresearch into primary sources is the most difficultand most important part of the study. It calls forcareful organization and critical analy&is of the data.Some students will not be able to do this; most willrequire g\lidance through sequenced questions.
To determine possible answers to the question"Why has Don Pedrito become a folk saint?" stu-dents must categorize the information they havecollected, A worksheet is included for this p~ose.Questions are posed to promote students'interpreta-tion of their findings. Teachers will want to includequestions which they consider useful in helping theirstudents find meanings behind the facts. Spacesappear on the worksheet for additional questions.
Students must be helped to approach the organi-zation of data with respect for detail and a commit-ment to inclusivity -nothing should be left out in thecategorizing process. Those items which do not fitthe given categories should be listed under an addedcategory or a category of "other information."
During the interpretive phase of the study,students may need to be reminded that open-mindedness is a necessary attitude for good re-search. The most intriguing questions for study haveno simple answers. When human behavior andbeliefs are under study, the influencing vari~bles areso numerous that it is not possible to identify onecause. In studying the question "Why has DonPedrito become a folk saint?" students can come torealize the variety of contributing factors.
Their BeliefsTheir Needs
5. The Times (Era) of Don Pedrito's WorkCharacteristics of the TimesThe Length of"TiI:ne Don Pedrito Practiced
6. Types of Cures Don Pedrito Made7. The People Who Seek Help from
Don Pedrito TodayTheir BackgroundsTheir Means (Resources and Life-styles)Their Needs
8. The Various Types of Homage People Pay toDon Pedrito
9. Other Information/Additional Categories
Review the information you have recorded. Witha highlighter, mark the information that you thinkoffers the best clues to answering the question:"Why has Don Pedrito become a folk saint?" Usingthose clues, write your answers to the sequence ofquestions that follows. Remember that there arepossibly many answers to anyone question. Theimportant point is that you should be able to citesupporting evidence for all answers you record.
1. What seem to be the characteristics of DonPedrito which make him special?
2. What characteristics did Don Pedrito have incommon with the people who sought his helpwhen he was alive and those who still seek hishelp today?
3. Why might some of Don Pedrito's cures beconsidered miracles? .
4. What do Don Pedrito's actions suggest abouthis beliefs? .-
5. How might the beliefs of the people DonPedrito cured influence their view of hishealing powers?
Examine your answers to the questions listedabove and think about them. Challenge them. Sharethem with fellow students. Question one another'sideas, then write your answer to the question "Whyhas DonPedrito become a folk saint?"
How many different factors have you included inyour answer?
What questions do you have now that didn't occurto you before you started this study? List them.Then, think of the people and places which mightgive clues to their answers.
Why Bas Don Pedrito Become a Folk Saint?
Listed below are sample categories of clues forfinding answers to the question which has been thefocus of your research on Don Pedrito Jaramillo.Compile all the information you have gathered by~tegorizing it under the headings suggested here.If you have some information that does not fit agiven category, make a new category heading orplace the information under "other information." Donot discard any information that you have. Make asummary record of the information by noting keywords and phrases under the category headings.
1. Don Pedrito's Origins2. Don Pedrito's Personal Characteristics3. The Place Where Don Pedrito Practiced4. The People Don Pedrito Treated
Their BackgroundsTheir Means (Resources and Life-styles)
21
no motivational substitutes for one's own questions.S1;tidents can learn how to find answers by gatheringclues for questions asked by others, but they cannotbecome self -directive inquirers until they have askedand answered their own.
It is hoped that the users of this guide will extendtheir students' humanities detective work by helpingthem realize that questions are the basis for inquiryand that their questions are as important as anyothers in the quest to know and understand. Per-haps the "best humanities puzzles are those thestudent perceives. And they start with questionsthat have special interest to the individual detective.
Developing Skills forHumanities Detective Work
Asking questions is at the heart of detectivework. Clues are not usually found without theguidance of questions because questions are whatshape perceptions.
The exercises in this guide pose questions forstudents and direct the course of their search foranswers. They offer starting places for humanitiesdetective work. The last direction on the:final work-sheet of this guide attempts to set students on thepath of self-initiated detecting. That direction asksfor questions.
Inquiry is exciting when it engages the inquirerswith questions that they want to answer. There are
Vocabulary
Ailment-a bodily sickness br disorder.Cultural- relating to culture: the beliefs, practicesand objects that make up the way of life of a particu-lar group of people.Curandero (coo-ran-day'-ro)-Spanish for "healer";a person who uses simple remedies and religiousfaith to relieve ailments.
Don -the Spanish title for a gentleman; similar tothe formal meaning of the English word "Sir"; usedonly before Christian names.Dona (do'-nyah)-atitle/name of honor used beforethe Christian names of ladies.
Drought -a period of dry weather lasting for a longtime and causing extensive damage to crops or pre-venting their successful growth.
Espiritualista (es-pe-re-too-ah-lees'-tah)-a personwho believes his/her spirit leaves his/her body whileanother spirit enters it; this spirit communicatesthrough the person's body.
Healer -a person who engages in healing Withoutformal medical training or licensing.Impact- the effect of an experience, thing or personupon another.
Jacal (hah-cahll-a simple hut constructed of mud,sticks and/or other natural materials.
Medicinal- relating to medicines, used to curedisease or relieve pain.Medicine show -a traveling show using enter-tainers to attract a crowd in order to sell question-able remedies.Metropolitan -referring to a region which includesa citY and the densely populated surrounding areasthat are socially and economically united with it.
Pharmacy -a place where medicines are made orsold. Often other health aids (bandages, gauze, ther-mometers) and general merchandise are also sold.
Quack -an ignorant or dishonest practitioner ofmedicine; a charlatan.Remedy-a medicine, or treatment to relieve orcure sickness.Rural- referring to land that is mainly used forfarming and ranching; less densely populated thanmetropolitan areas or cities.Sage-a shrubby mint (SalVia Officinalis) withgrayish-green, strong, sweet-smelling leaves usedin cooking and as a tonic and astringent.
22
Audio Typescript
The following script is a transcription of the audioportion of the slide show. The numbers refer toframe numbers in the visual portion of the program.Slashes indicate frame changes.
1. Music!2. Candles like these can be found/3. in herb shops, grocery stores!4. and even in some pharmacies in south Texas.!5. The candles are lit and prayers are offered by people
seeking help with family and health problems.!6. The man pictured on the candle is Pedro Jaramillo. ..
or Don Pedrito.!7. He was a healer who still holds an important place in
the history and cultural traditions of Mexican-Americans in south Texas.!
8. Don Pedrito settled at Los Olmos Creek Ranch in 1881.There, he be~ his practice as a healer. ..orcurandero.!
9. He had lived most of his life near the city ofGuadalajara, Mexico.!
10. He became familiar with the Los Olmos area when hehelped a friend deliver supplies to the ranch of DonAndr~s Canales.!
11. In Mexico he was a farm worker, earning very littlemoney.!
12. One day, while riding through the brush on horseback,he was struck in the face by a tree branch.!
13. The resulting injury to his nose was so painful that hewent down to a pond and put cool, soothing mud on hiswound.!
14. This brought such relief that he stayed there, treatinghis injury until, on the third day, it healed.!
15. That night a voice woke him from his sleep. The voicetold Don Pedrito God had given him the gift of healing.For the r~st of his life Don Pedrito always said hishealing power came from God.!
16. In 188;1., the year Don Pedrito settled at Los Olmos,there were doctors living in cities and towns of southTexas, but there were few physicians in the ruralareas.!
17. 'lb get to a doctor's office, a sick or injured person hadto travel by horseback,!
18, cart or wagon. A trip of a hundred miles would takeseveral days.!
19. People treated many minor diseases and symptomswith home remedies, often using medicinal plants.!
20. These treatments were simple to make, inexpensive touse and often quite effective.!
21. And if a home remedy like these didn't work, thehealing powers of a nearby curandero were sought.!
22. Upon his arrival in Texas, Don Pedrito b~t a jacalsimilar to these. He probably used mud, sticks, grassesor cane.! '
23. This type of home worked well in south Texas, becauseit kept off the hot sun but let the breeze blow through.!
24. Don Pedrito's remedies were simple, quick. ..andoften unusual. He told some people with foot ailments~
to pour a can of tomatoes into their boots and wearthem a full day.!
25. For some illnesses people were told to bathe at acertain spot in a nearby creek.!
26. At weddings or fiestas where people gathered DonPedrito would take the opportunity to let people knowof his gift.!
27. After a few years he began to travel to to~s in thearea. During his absence on these tripsf
28. people often camped ou:t at his jacal waiting for him toi return. In the towns and at his home he never charged
for his services, though grateful followers would givewhat they could.!
29. It is said that, during the drought of 1893, he fed halfof the northern part of Starr County with donations he~ad received.!
30. There are hundreds of stories of his successful cures.One story is that he cured a man named DionisioRodriguez of severe headaches by making him drink aglass of water with his left hand.!
31. Then he told Dionisio to gather some sage on the wayhome. Dionisio was to boil the herb and bathe in it.!
32. He was then to wrap himself in a blanket until heperspired, and take three pills which Don Pedrito hadgiven him. Dionisio followed the advice. ..theheadaches disappeared.!
33. Another time the wealthy rancher, Don AndresCanales, called for Don Pedrito's help.!
34. His wife, Dona Thmasita, had developed a very highfever. Two doctors had been unable to cure her, andDon Andres sent for a remedy from the now famoushealer.
35. Don Pedrito ordered that Dona Thmasita be bathed inunheated water three times at two-hour intervals. Thistreatment was carried out against the doctor's advice.But Dona Thmasita recovered.!
36. Don Andres was grateful. From then on he and thefamily were great believers in Don Pedrito's gift.!
37. Not everyone admired or believed in Don Pedrito.Some doctors thought he was no better than thetraveling medicine show quacks who practiced medicinewithout formal education!
38. and sold fake medicin~s. But unlike the travelingmemcine showmen, Don Pedritodidn't charge for hisremedies or advice.!
39. Don Pedrito was not able to cure everyone who cameto him. Some he firmly but gently turned away; likethe man he told to return home.. for God would takecare of him. The man was found dead on the road tohis house.!
40. After a full life Don Pedrito Jaramillo died on July 3,1907, at the age of 77.!
41. The day of his funeral people came from all over theLos Olmos area and from miles away.!
42. For most healers death ends their story. But DonPedrito's impact continues in four ways:!
43. The herbs and candles bearing his likeness,!
44. The gravesite itself,!45. modern-day curanderos who learned Don Pedrito's
methods,!46. and those who feel Don Pedrito's spirit heals through
them.!
23
I)hotographic Credits
47. 1b this day candles, herbs, powders and charms areproduced with his image or name printed on them.!
48. Many people purchase them and believe they help curecertain ailments.!
49. At the gravesite believers erected a building to shelterthe grave, and they built a small shrine in his honor.!
50. Visitors to the shrine bring flowers and candles.!51. Some send photographs and letters to ask his help.!52. Others post letters of thanks to Don Pedrito because
they feel he helped them during an illness or familyproblem.!
53. In metropolitan areas, far from the gravesite itself,!54. modern-day curanderos, like Len Ponath of Dallas,
practice the art of healing.!55. Len's grandparents actually learned the art from Don
Pedrito himself. (Voice of Ponath) "My grandmother andgrandfather met down in Los Olmos."!
56. "They got in touch with DonPedrito in the last years ofhis life, and they started working with him."!
57. "They stayed with him until his death, and when I wasseven years old, my grandmother took me under herarms and started teaching me his old methods plus hermethods."!
58. Don Pedrito's influence won't end with Len Ponath. Heis passing on that knowledge to his students.!
59. Like other modern curanderos Len and his students alsoenlist the aid of mental health associations and welfareservices to help their patients.!
60. Dona Cita Martinez is a member of a special group ofMexican-American healers called espiritualistas.!
61. These healers believe that they can go into a trance andsend their own souls or spirits out of their bodies.!
62. Then, they say they can attract the souls or spirits ofpeople who have died.!
63. Dona Cita Martinez believes the spirit of Don PedritoJaramillo uses her body in this way to heal the sick.!
64. Whether or not these healers are actually possessed bythe spirit of Don Pedrito,!
65. there are many people who come to them for help andfeel they receive it.!
66. It has been over a hundred years since Don Pedrito firstcame to Texas.!
67. Stories of his generosity and of his power to heal thesick have made him a legend.!
68. Don Pedrito Jaramillo touched the lives of many peopleduring his lifetime,!
69. and thousands believe he still continues to help them,almost a century after his death.!
70. Musid71. Musid72. Musid
Pictures not noted were produced by the staff ofThe Institute of 'Texan Cultures
8. Close-up of Don Pedrito-detail from #15.9. Guadalajara-Julio Michaud y Thomas, engraving. "Vista
del panorama del Mexico." Julio Michaud y Thomas, AlbumPintoresco de la Republica Mexicana. Mexico, 1848.
11. Plowing-photograph. Library of the Daughters of theRepublic of Texas at the Alamo, Grandjean Collection, SanAntonio.
12. Man on horseback-engraving. "Mexican Cavalry Soldier."Thomas W. Knox, Knox's Boy 7Tavellers-Mexico. NewYork: Harper & Brothers, 1902. Page 120.
13. Applying mud-detail from #14.14. Don Pedrito by pond -Santa Barraza, painting, 1982. The
Institute of Texan Cultures, San Antonio.15. Don Pedro Jaramillo-photograph. Brooks County Histor-
ical Society, Heritage Museum, Falfurrias.17. Going todoctor-J. Tinker, drawing. Edward King, The
Great South; a record of journeys. ...Hartford, Conn.:American Publishing Company, 1875. Page 167.
18. Family in carreta- watercolor. Hendrick-Long PublishingCompany, James W. Long Collection, Dallas.
22. Jacaies-photograph."Las Chozas." Mrs. Clara Zepeda, SanBenito.
23. Jacal-detail from #22.26. Wedding party-photograph. Ida'lrevino, San Antonio.27. Plaza scene -drawing. "Military Plaza, San Antonio, Texas."
Library of the Daughters of the Republic of Texas at theAlamo, San Antonio.
28. Children outside jacal- photograph. Mrs. Clara Zepeda, SanBenito.
29. Cracked dirt-photograph. Greg Bryant, Texas Departmentof Agriculture, Austin.
30. Man drinking glass of water-engraving. "A Glass ofAguardiente." Thomas W. Knox, Knox's Boy 7Tavellers-Mexico. New York: Harper & Brothers Publishers, 1902.Page 223.
32. Dionisio Rodriguez wrapped in blanket-Santa Barraza,painting, 1982. The Institute of Texan Cultures, SanAntonio.
33. Don Andres Canales-detail from #36.34. Dona 'Ibmasita Canales-detail from #36.35. Dona 'Ibmasita bathing- Santa Barraza, painting, 1982. The
Institute of Texan Cultures, San Antonio.36. Don Andres and Dona Thmasita Canales- photograph. Mrs.
Bebe Inkley, San Antonio.37. Don Pedro Jaramillo-photograph. Brooks County
Historical Society, Heritage Museum, Falfurrias.39. Crucifix -photograph. San Antonio Conservation Society,
San Antonio.40. Grave ofDonPedrito-photograph. Brooks County Histor-
ical Society, Heritage Museum, FaIfurria’. .41. Don Pedrito's funeral- photograph. Brooks County Histor-
ical Society, Heritage Museum, Falfurrias.42. Casket':'detail from #41.68. Don Pedrito Jaramillo -photograph. Brooks County Histor-
ical Society, Heritage Museum, Falfurrias.
24
Suggested Readings
Folk Healing
Dodson, Ruth M. "Don Pedrito Jarariiillo: "TheC~andero
.c. cand Other Mexwan Lore. Ed.Wilson,M,Hudson." , c
Publication of the Texas Folklore Socie~24; Dallas:" c c ,
Southern Methodist Umversi~Press,..1951:9-70'.C""'c, ' ",,"'c"',":'...,::"c """""
Fr~ F()~ MediCine to ~~DrUgs.Washington,D,C~:National,Geographi~ Society",1982."""::',,""'::"~. ,,;" , "'::"" ",,"'," """"'", ReaVIs, Dick J. "The Healerpf Los Olmos." Texas
, ,'c "" """
Monthly; JanuarY'l982: '98-103. "'""',,, """""""",":,,'c' " ":",',:"",'"::",,,,,,,,,'~otter, Robert '1:, n arid Juan AritOnioChavira.
At~~£s, Ga.:,Vniy~r~%f.,,~9rgia Pres~,.~98L,
; c '.",.
C:Creigh, Dorothy Weyer. "Ethnic Groups: Part,. .One!,Re~ch f9rth~LocalSociety, "MSL~TeCh"
c: ,C:
Hale,Rich~dW..,Jr"~~ethods QfResearch for" "
theAriiateurHistonan,!~ AASLH Tech. LeatIet21.
LearriiIlgLah9ratOries,"AASLH ~,L~et 105." "c: ",.c: , c:",,~c ll ' W.ll"' G "Ta 'c d. L '-1 ';',.L'y"re ,: 1 lam, c:" pe-recor mg c ocaJ
" ...'. "" c "", ,;'HiC;.to ry'AAS LHTech." Leaflet 3 5 .",c' "'c' ""c
Humanities Detective Work :', ';cc
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-,Histo:r-y Research. NashVille,';Te~.: .,..~erican
.c, ,., c,,' cAssociatiop'for State arid LOcal 'History,'-1981.. "
",;" "'; "c' c; ;,,;, ,.",:c Jon ,Brad...Videota ..'LOCalHis N~hVille"""Y;c_"" cc~'rIff ,cccc ~ '"c' c c ..'Tenn;:
;American Association for State and Localc;ccc"CCc ccccc 'CCC'ccc"cCc,
HistOry;cJ982. c ,',c ""c,cc"", 'c"c
, c';",c~'c"'" c ,'c,c, c"'c';" ,'Jordan, Te~G. Texas Graveyards: A 'Cultural,c, 'c c C ,', .,.. c , c
Leg~. Ausili1:Uriiyersi~ 9f Texas Press,c1982.cc, cCC'Cc " CC 'c cccc' c c
'KyYig, DaVid E.; and Myron A.cM~.Near6Yc'.c'C"CC. 'CccCC'ocC,
Hwtqry: Explori'rlff the Past Around You. NashVille,c, ' "CCC'c
cTenn.: ;The American Association for cState ; andL "~l Hi. to19 82 c ,c, ,;':;'," c-c" ,
OI;a1 s ry,. ,cCC"cc,cc"c" c C 'c ','c'; c "c
Metcalf, Fay D., and Matthew T. Downey. Us~ng,Local Histojoyin the Classroom. Nashville, Tenn.:ThecAmerican Association for State "and Localc ,'/ -c c c
cHistOry, 1982. 'c;' ',;:; , cc, Sclllereth, Thomas J. Artifacts and theA'inerican
c,c c c C ,Past. Nashville, Tenn.: The American Association'c c c C ;for State and Local History, 1981.
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LOw, Shirley Payne."HistoricSi~InteI;"Pretation:The Human Approach," AASLH TeCh. Leaflet 32.
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Benedict, Paul L. "Historic Site Interpretation:..The Student Field Trip,"AAS~ Tech. Leaflet.)9.
