Tag Archives: medicine

Healing frogs

AGE

21

Date_of_performance

2/23/25

Language

English

Nationality

American

Occupation

Student

Primary Language

Spanish

Residence

San Martin, CA

Folk Speech: sana sana, colita de rana si no sanas hoy, sanaras manana

Translation: heal, heal, little frog’s tail. If you don’t feel better today, you’ll feel better tomorrow

Context + Text: The individual is my roommate in college for the past 4 years. The informant is from Mexican descent and when he was a little boy, his grandma would say this to him whenever he was sick. He never really understood what it meant, but it had been said to him since he could remember, and he believes that it actually healed him. “When I finally got old enough to understand what was being said, I got a little confused and asked my grandma why this was a cultural saying”, he explains. “She told me it was a little bit of nonsense, but it was a little silly rhyme that kids could learn.” When I asked him how he feels about it today, he said it was his favorite thing to say whenever he was sick, and he would beg his mom to buy little frog plush toys whenever they were at the store. “I built a collection of 12 little frogs, and every time I got sick, I used to sleep with them hoping their tails would heal me.” I then asked him if he still had them, and he said “Of course, I still get sick today and my kids one day will need them!”

Analysis: This little folk saying stems from Latin American culture, and it turned into a belief for little children that a frog’s tail truly had healing powers. The short version of the saying it simply “heal, heal, little frog’s tail”, calling for the child to heal from the powers of the little frog. The longer version provides a better explanation, that if you are not healed by tonight, tomorrow will heal you. It falls along with parental advice that if you sleep while sick, you will always feel better when you wake up. The short version is what many of the kids learned as it was just easier to remember, and in the original Spanish version it rhymes. We have seen that rhymes are easier to remember, especially for children. 

Mortality Rate – Joke

Nationality: American
Age: 56
Occupation: Physician
Residence: Los Angeles
Language: English

Text: Despite our best efforts, the mortality rate remains 100%.

Context: “I originally heard this joke back in med school, and it really stuck with me. I’m not sure how widely known it is in the medical sphere, but I’ve heard it several more times since from various practitioners, so it seems to be a pretty popular one. I’ve heard surgeons say it, cardiologists, even some nurses. I’m not sure where it originated from, but everyone I’ve told it to finds it pretty funny so I’ll keep using it.”

Analysis: This is a surprisingly dark joke for the medical field, and it makes me wonder where it came from. The morbidity of it makes me think that it developed as a way for doctors to cope with the loss of a patient when they weren’t able to save them. Lots of people use humor to deal with tragedy. Doctors see more suffering and death than the vast majority of people, and it makes sense that such experiences would influence their sense of humor. Or perhaps it doesn’t have any dark origins at all, and is just a creative way to say the classic phrase “everyone dies.” Either way, it’s fascinating to think about.

Text:

In a discussion about family health practices, a classmate shared a folk remedy rooted in his heritage. When a family member falls ill, his father employs a traditional healing method. This involves igniting a tissue, placing it on a glass, and then setting the glass on the stomach of the sick person. The belief is that the burning tissue creates a vacuum within the glass, which then draws out the infection from the individual’s body.

Context:

My classmate explained that this practice of using fire and a glass to cure ailments is an ancestral folk medicine technique passed down through generations in his family. They believe that the heat and resulting suction specifically target the sickness, effectively extracting it from within. He recalled this method being applied various times throughout his childhood, particularly for stomach-related issues. The ritual, though medically unverified, is deeply embedded in the familial tradition, and it’s a vivid representation of the intimate trust they place in their heritage and the natural methods of healing.

Analysis:

This folk remedy mirrors the principles of sympathetic magic, specifically of the contagious variety, as outlined by James George Frazer. Just as Frazer described how objects associated with a person, such as a lock of hair, could be used to influence their well-being, so does the use of a glass on the body in this practice suggests a transfer or extraction of ailment. While to the outsider it may seem a quaint or even irrational act, to those practicing, it’s a manifestation of a deep-seated belief in the tangible interaction between physical objects and one’s health. Furthermore, Hafstein’s notion of collective tradition plays a role here, emphasizing the importance of community and shared practices in the development of folk remedies. Rather than deriving from a single innovator, this practice is likely the result of communal beliefs and the collective wisdom of the family, passed down and adapted over time. It represents a lineage of knowledge and a tangible connection to their ancestors, imbuing the act with personal, cultural, and historical significance beyond mere “entertainment value” or rudimentary medical intervention. This traditional method, while not scientifically substantiated, offers a unique lens through which we can examine the interplay of belief, culture, and the human need to find solace in the face of illness.

Sick Foods

Text:
Growing up, when the informant got sick, his parents would always feed him the same boxed chicken noodle soup. He remembers it coming in small red boxes. He would also get biscuits, or crackers if they had no biscuits. What he was given to drink was always seven-up, though when he was older this was sometimes swapped out for Gatorade. Recently, he found some other people online whose parents had also given them Chicken soup with seven up when they were sick. He was also told to lie down on his left side, which he still does occasionally and it seems to work fine.

Context:
He has absolutely no idea why these foods were the specific ones that he always got. He can understand Chicken noodle soup and biscuits being good foods when sick, because they are warm and rather plain/simple when it comes to flavor/spices, but can’t for the life of him figure out why bubbly seven up was in there. He thinks the lying on his left side might be to help with digestion, but isn’t sure why it’s specifically his left side.

Analysis:
I think the informant is correct that the foods are chosen based on being simple and palatable for a sick stomach, as well as warm. I think always the same so that when a child is uncomfortable and sick, they can be comforted by having some structure and consistency returned to them via the food they’re given while they’re feeling weird and foreign. I’d imagine that the seven up is given to the children because it’s tasty but not all that hard to digest, so the value it brings the child through enjoyment of their meal helps them feel better more than any sugar in it would make their sickness worse. I have no better guess than my informant on why he was told to lie specifically on his left side.

Tayoon: A Botanical Blessing

Original:

طيون

Transliteration:

Tayoon

Translation:

There is no translation

The informant is a family member of mine that has lived in Lebanon for the entirety of her life and has grown up learning the significance of certain rituals and traditions with the world around her. 

Medicine:

The informant describes this medicine as a plant that is seen very traditionally “in many Arabic or Lebanese homes”. Although the plant has an original term and transliteration, it does not have a direct translation to the English language and is “similar to the leaves grown on herbal plants”. The plant is used to heal most wounds that include “deep cuts, scrapes and other physical injuries that required care” and is done by cutting up the leaves and making it into a “paste-like texture” and rubbing it into the wound. She states that it must be wrapped on the wound and left with no other ointments or medications as it is said to “clear the wound of any bacteria and also help it heal with the nutrient provided. The elder of the family, “usually my grandmother” my informant states will usually rub the plant into the wound and say a religious prayer to accompany the physical healing for general health and prosperity.

Context:

Although it is believed to have physical healing properties similar to aloe vera, it also holds religious significance as the plant was believed to have been the “Arabic blessing from god onto [their] gardens.” This is due to the plant not being seen anywhere besides the Levantine region and is seen as a gift that is only presented to them with its supposed healing powers physically and religiously. It is seen in most elders’ gardens as it was believed to have been the most “beneficial plant for bodily treatment”. The religious prayer was usually from the Islamic book, the Qur’an and would denote speeches from there to “help the kids who get hurt from their everyday activities”. The informant states that “it was important for me to do the same for my children and grandchildren because I still believe in this plant’s medicine and how god will listen to us” conveying its importance on her family and bloodline.

Analysis:

The plant is seen as more than a healing alternative to modern-day medicine as it seems to be still used to present the significance of culture on the healing and growth of children who get hurt and are treated with this plant. Religiously, the implications of the medicine being a gift from god allows the elders of the family to be seen as authority figures performing the acts of god on the children, healing and removing their worries from a situation through the use of plants grown in their garden. This blessing of the medicine in Lebanese culture plays a larger role as my informant still believes that it is the most suitable for most cases of harm, presenting it as a sort of ritual. It signifies the transferring of culture from one generation to another as she still uses it today on her grandchildren whilst teaching them the benefits. The life cycle of a plant may also be used to depict the human life cycle as it is also religiously associated and presents connotations of healing, allowing younger generations to feel connected to this certain folk medicine for the rest of their lives and offering them protection.