Throughout the history of St. Bernard Parish, the Isleños have led a somewhat isolated lifestyle. Until the twentieth century, limited infrastructure in the Parish required the Isleño community to practice self-reliance. If an Isleño from the communities of La Isla (Delacroix) or Yscloskey were to fall ill, it would be extremely difficult if not impossible to find medical treatment in time. Because of this, many Isleños were familiar with simple remedies to ailments which could be found in the home or natural environment. Specialists in these remedies were known as curanderos (koo-rahn-DAY-rohh), meaning ‘folk healers’, and served an important role in the local community.
Much of what we know about Isleño folk healing tradition of St. Bernard Parish is thanks to the interest of Cecile “Celie” (Jones) Robin who knew the notable curandero Turiano Alfonso and married Mr. Alfonso’s grandson Charlie “Charlito” Robin. This work references her own studies along with the recollections and suggestions of fellow Isleño community members.
The remedies used in Isleño folk healing come from various sources with some being found in the Canary Islands and the 
Additionally, interaction with Acadians and other groups in Louisiana has resulted in the exchange of remedies. Many of these remedies in particular have been passed down from Native American traditions.
Different customs and traditions must be followed with the application of certain Isleño folk remedies. For example, the Catholic faith has always played an important role in the community. Many treatments require the use of a remedy combined with a special prayer or religious gesture to treat the individual. Other remedies must be applied several times, often three, in order to take effect. Even special care must be taken when collecting ingredients for a remedy. Some ingredients must be harvested at a particular time of day or during a certain month to be effective.
The knowledge and skill a curandero possessed was extensive and admired by the local community. Both men and women practiced traditional medicine, and it was believed that many curanderos possessed a unique ability given by God. In St. Bernard Parish, a curandero could never receive compensation for the services performed for fear of losing thier ability. Also, special prayers used in treatments were passed down through generations and kept secret or they would no longer be effective. Those with this divine gift were often capable of other acts such as severing mangueras (mahn-GAIR-ahh, meaning ‘water spouts’) by reciting a prayer and making the sign of the cross with a knife or with salt.
Most Isleño community members were familiar with basic treatments for common injuries and diseases. Some of these remedies are listed below and organized by primary ingredient. This is not medical advice. If you are ill or injured, please seek professional medical attention.
As with numerous other cultures, spider web was gathered to create dressings for wounds. These dessings were generally used to stop bleeding.
In order to treat bites, stings, and general pain, cloves of garlic are minced and to create a poultice. This is done in the Canary Islands as well. The garlic can also be cooked and smashed in order to create a warm poultice. This is then applied to the source of pain or injury. For infections, the garlic is turned into a paste with a small quantity of water and administered to the affected area.
In order to treat fever, potatoes are sliced and applied to the soles of the feet and held in place with a sock. Some individuals use onions in this treatment as well as vinager can be used in conjunction with the potatoes or onions.
To promote kidney health, a parsley tea has traditionally been prepared. This remedy can also be found on the Canary Islands.
For stomach problems, an anise tea is generally consumed. In the Canaries, anise has similar applications.
In order to treat worms, pumpkin seeds can either be chopped and eaten or served as a tea.
Curanderos utilized an array of plants and other ingredients along with physical techniques and prayers to treat individuals. Some afflictions that were commonly treated include mal de ojo (MAHL DAY OH-HOH, meaning ‘evil eye’) which would result in children becoming dangerously ill or mal aire (MAHL AYE-ray, meaning ‘evil wind’) which describes a form of stroke or paralysis. Other notable examples are detailed below.
Many curanderos would treat sunstroke or excessive sun often referred to as sol en la cabeza (SOHL AYEN LAH kah-BAY-sah, meaning ‘sun in the head’). Similar treatments can be found throughout the Spanish-speaking world. Many members of the Isleño community have memories of this treatment being performed in their youth. It would not be uncommon for this to be administered to children before the beginning of the school year and after a long summer in the sun.
First, a curandero would first rub the back of the individual’s head in an upward motion while reciting a secret prayer. This motion then was performed on the sides of the head and then again on the front and back of the head. Following this, a glass cup was filled with a small amount of water and a cloth was placed over the cup. The curandero would continue the prayer and bless the cup of water. The glass was then flipped upside down and placed on the individual’s head with the cloth still covering the top. As the curandero continued to pray, the water in the cup is said to bubble and even become discolored as the sun is “extracted”. This whole process is generally done in the middle of the day when the sun is at its highest and the water is thrown back into the sunlight. Other methods have existed, but this is by far the most common way to alleviate excessive sun.
Many other ailments were treated by curanderos such as empacho (ehm-PAH-choh) which is indigestion usually caused by excessive food and drink. Lard would be rubbed on the stomach of the individual followed by the curandero making the sign of the cross. The skin was then rubbed and pulled until there was an audible popping sound. A special prayer was repeated three times through the process.
While many elderly Isleños during the twentieth century remained adherents to traditional folk medicine, younger generations favored modern methods offered outside of their communities. Improvements to infrastructure in eastern St. Bernard Parish allowed for greater access to medical services and removed the need altogether for folk medicine. Generally, only the oldest generations of Isleños remember many of the remedies and treatments which their families have traditionally depended upon for survival. Even fewer remember the secret prayers used to sol en la cabeza, empacho and other ailments.
Los Isleños Heritage and Cultural Society has attempted to document and record the folk healing traditions of the community for the education of future generations to come.
Casariego Ramírez, C., & Rodríguez Martín, C. (1998). Visión sinóptica de la actual medicina popular canaria. Santa Cruz de Tenerife, Spain: Organismo Autónomo Complejo Insular de Museos y Centros
Din, G. C. (1999). The Canary Islanders of Louisiana. Baton Rouge, LA: Louisiana State University Press.
Lorenzo Perera, M. J., & García Martín, M. D. (2003). Un relato y una reflexión sobre la medicina tradicional canaria. Tenique: Revista de Cultura Popular Canaria, (5), 218-254.
Robin, C., Ware, C., & Estéves, B. (Illustrator). (2000). Remedies and Lost Secrets of St. Bernard’s Isleños. Saint Bernard, LA: Los Isleños Heritage and Cultural Society of St. Bernard.