Folklore y "medicina tradicional". Rituales de sanación del "mal de ojo" en el municipio de Cehegín / Folklore and "traditional medicine". Rituals for healing the "evil eye" in the municipality of Cehegín / Folclore e "medicina tradicional". Rituais de cura para o "mau-olhado" no município de Cehegín

Objective: the article investigates the healing practices linked to the religious frameworkin the municipality of Cehegín, focusing on the symbolic analysis of the healing rituals of the "evileye". Methodology: an ethnographic approach was used based on the performance of a participantobservation lasting thirty-three hours and fifteen interviews with healers-shamans. Results: the results show the persistence of a series of ritual procedures linked to the prayer of the "evil eye" thatserve for issues as diverse as the training of healers or the determination of the etiology, diagnosis,symptomatology or remedy of the condition. Conclusions: the set of rituals carried out in the contextof study has as a link the use of liturgical structures that include prayers to Christian deities, andwhere symbolic elements such as the cross, the three, water or oil, serve to load semantic meaningthe ritual healing process.(AU)

Objetivo: el artículo investiga las prácticas de curación ligadas al marco creencial en elmunicipio de Cehegín, centrándose en el análisis simbólico de los rituales de sanación del “mal deojo”. Metodología: se utilizó un enfoque etnográfico basado en la realización de una observaciónparticipante de treinta y tres horas de duración y quince entrevistas a sanadores-ensalmadores. Resultados: los resultados muestran la persistencia de una serie de procedimientos rituales ligados alrezo del “mal de ojo” que sirven para cuestiones tan diversas como la capacitación de los sanadoreso la determinación de la etiología, diagnóstico, sintomatología o remedio del padecimiento. Conclusiones: el conjunto de rituales realizados en el contexto de estudio tiene como nexo de unión lautilización de estructuras litúrgicas que incluyen oraciones a deidades cristianas, y donde elementossimbólicos como la cruz, el tres, el agua o el aceite, sirven para cargan de sentido semántico el proceso ritual de curación.(AU)

Objetivo: o artigo investiga as práticas de cura vinculadas ao quadro de crenças no município de Cehegín, com foco na análise simbólica dos rituais de cura do “mau-olhado”. Metodologia:utilizou-se uma abordagem etnográfica a partir da realização de trinta e três horas de observaçãoparticipante e quinze entrevistas com benzedeiras-salmistas. Resultados: os resultados mostram apersistência de uma série de procedimentos rituais ligados à oração do “mau-olhado” que servempara questões tão diversas quanto a formação de curandeiros ou a determinação da etiologia, diagnóstico, sintomas ou remédio da doença. Conclusões: O conjunto de rituais realizados no contextode estudo tem como elo o uso de estruturas litúrgicas que incluem orações a divindades cristãs, eonde elementos simbólicos como a cruz, os três, água ou óleo, servem para carregar significadosemântico ao ritual processo de cicatrização

Desfazendo o “ Mau-olhado”: Magia, Saúde e Desenvolvimento no Ofício das Benzedeiras / Undoing the “ Evil eye”: Magic, Health and Development in the Craft of Folk Healers / Deshaciendo el “ Mal de ojo”: la Magia, la Salud y el Desarrollo en el Oficio de las Curanderas

Resumo O objetivo deste estudo é compreender as experiências (pessoais, religiosas, sociais e culturais) e as transformações desenvolvimentais das benzedeiras ao longo de suas trajetórias de vida, bem como sua relação com a promoção da saúde em suas comunidades. Foram entrevistadas 10 benzedeiras residentes em cidades do interior dos estados de São Paulo e Minas Gerais, com média de 62,5 anos de idade e de 26,2 anos de ofício. O referencial teórico empregado foi o da Rede de Significações, associado às contribuições etnopsicológicas. A maioria relatou a transmissão do ofício a partir de um familiar, destacando a prática da benzeção como algo que pode ser ensinado, aprendido e transmitido por meio da tradição oral. Mesmo assim, o ofício também é compreendido como um dom inato que atravessa o desenvolvimento, o que requer dedicação, paciência e abnegação. A dificuldade de transmitir o ofício aos mais jovens pode estar relacionada a uma maior urbanização, ao maior acesso a equipamentos formais de saúde, bem como revela a submissão da benzeção a uma lógica biomédica, dentro de um sistema de saúde que, por vezes, negligencia os sistemas populares de cuidado....(AU)

Abstract The objective of this study is to understand the experiences (personal, religious, social and cultural) and the developmental transformations of the folk healers throughout their life trajectories, as well as their relation with the promotion of health in their communities. Ten folk healers were interviewed in cities in the interior of the states of São Paulo and Minas Gerais, with a mean age of 62.5 years and a mean of 26.2 years in office. The theoretical reference used was that of the Network of Meanings, associated to ethnopsychological contributions. Most reported transmission of the craft from a family member, highlighting the practice of folk healing as something that can be taught, learned and transmitted through oral tradition. Still, the craft is understood as a gift that runs through the development, which requires dedication, patience and self-denial. The difficulty of transmitting the job to the younger ones may be related to greater urbanization, greater access to formal health equipment, as well as revealing the submission of the blessing to a biomedical logic, within a health system that sometimes neglects popular systems of care....(AU)

Resumen El objetivo del artículo es comprender las experiencias (personales, religiosas, sociales y culturales) y las transformaciones de desarrollo de las curanderas en el transcurso de sus trayectorias de vida, así como su relación con la promoción de la salud en sus comunidades. Se entrevistó a 10 curanderas, con una media de 62,5 años de edad y 26,2 años en el oficio, residentes en ciudades del interior de los Estados de São Paulo y Minas Gerais. El marco teórico utilizado fue la Red de Significados, asociado con contribuciones etnopsicológicas. La mayoría informó la transmisión del oficio de un miembro de la familia, destacando la práctica de curandería como algo que se puede enseñar, aprender y transmitir a través de la tradición oral. Aun así, el oficio se entiende como un regalo que atraviesa el desarrollo, que requiere dedicación, paciencia y abnegación. La dificultad de la transmisión del oficio a la gente más joven puede estar relacionada con el aumento de la urbanización, un mayor acceso a los servicios de salud formales, así como revelar la sumisión a una lógica biomédica dentro de un sistema de salud que a veces deja de lado los sistemas populares del cuidado....(AU)

Healing Through States of Consciousness: Animal Sacrifice and Christian Prayer Among the Kachin in Southwest China.

Healing rituals can be understood in terms of configurations of two states of consciousness-a culturally elaborated everyday waking consciousness, and an enhanced and culturally elaborated state of consciousness. Two healing rituals performed by the ethnic Kachin in Southwest China differentiate these two states of consciousness in their theories of life and death. The first ritual, animal sacrifice, employs the ordinary consciousness, including will and expectation, of participants through the enhanced state of consciousness of the ritual officiant. The second, Christian prayer, utilizes the enhanced consciousness of Christian Congregation to achieve psychic transformation. These two rituals maneuver different configurations of the two states of consciousness in achieving healing efficacy.

Culture and psychotherapy: A psychosocial framework for analysis

This paper discusses how cultural factors influence the current practice of psychotherapy in the Philippines where most psychotherapist still largely employ Western models. Psychotherapy involves process that are informed by the patient's culture. Indigenous psychotherapies are found in many societies and they may be used alone or in conjunction with Western modalities of treatment. This paper proposes a psychosocial framework that lends efficacy in the treatment modalities for psychological problems. Furthermore, it hopes to provide recommendations vis-a-vis training, service, and research in the field of psychotherapy in the Philippine context.

Culture and psychotherapy: A psychosocial framework for analysis

This paper discusses how cultural factors influence the current practice of psychotherapy in the Philippines where most psychotherapist still largely employ Western models. Psychotherapy involves process that are informed by the patient's culture. Indigenous psychotherapies are found in many societies and they may be used alone or in conjunction with Western modalities of treatment. This paper proposes a psychosocial framework that lends efficacy in the treatment modalities for psychological problems. Furthermore, it hopes to provide recommendations vis-a-vis training, service, and research in the field of psychotherapy in the Philippine context.

Case Of Significant Weight Loss And Dysphagia " Due To A Curse"

Objective: This case illustrates how a patient with medically unexplained symptoms was “cured” using symbolic healing rituals of Christianity and traditional Malay black magic. Method: We report a case of a 49-year-old lady who presented with unexplainable weight loss and dysphagia despite extensive outpatient and inpatient medical investigations. She later attributed these symptoms to a “curse” by a Boyanese man with whom she had disagreements. After catharsis with a Roman Catholic priest and cleansing with a Bomoh (Malay witch doctor), the patient’s health improved. Results: We believe this patient had a conversion disorder due to recent multiple stressors in her life and she attributed her symptoms to the “curse” inflicted to her. The symbolic healing rituals by the Catholic priest and Bomoh “cured” her of her illness which concurred with the patient’s own beliefs for her illness. Conclusion: This article illustrates the importance of the physician being familiar with various local traditional beliefs, and how the interplay between various different religions and customs can come together to treat medically unexplained symptoms in a country like Singapore.