Сихырсы ‘колдуны’ и колдовство в башкирской мифологии

Introduction. The article deals with the mythologized characters of the Bashkir mythology ― sikhyrsy (сихырсы, sorcerers). Its aim is to identify and to interpret the characters and their names, as well as other related vocabulary. Data and methods. The research materials include folklore texts and entries of dictionaries of the Bashkir and of other Turkic languages. The main methods employed for the analysis are descriptive and comparative. Results. The main, most common names of Bashkir sorcerers have been established. These are the terms сихырсы and боҙомсо, which come from lexemes sykhyr (сихыр: magic, witchcraft, sorcery) and bozom (боҙом: damage, witchcraft, harm effected with the help of mythologized objects and means). In addition, the article discusses the terms osokso (осоҡсо), arbausy (арбаусы), iamialliauise (әмәлләүсе), etc., characterizing the methods of Bashkir sorcerers’ malicious actions. There are parallels from other Turkic and non-Turkic languages to the terms associated with sorcerers and witchcraft, which indicate the origin of Bashkir terms. Hence, it has been established that some lexical items, as well as the characters they refer to have pan-Altai roots, some are Turkic, some are inter-Turkic, still others are of Bashkir origin; and a number of words are loans. In particular, the term sikhyrsy (сихырсы) itself goes back to Arabic, while the items bozomso (боҙомсо), arbausy (арбаусы), osokso (осоҡсо), and yelpeui (йелпеү) have parallels in many Turkic languages. Interestingly, йелпеү has phonetic variants not only in the Turkic, but also in the Mongolian languages; and боҙомсо and арбаусы have parallels in the Finno-Ugric languages. Also, the article discusses in some detail methods of Bashkir sorcerers’ malicious actions, illustrating them with examples. According to the author, the most common of these are the use of grave earth, “mortuary water”, needles to sew a shroud, raw eggs, dolls, blood of innocence, menstrual blood, as well as witchcraft based on the use of sweat, knots, and special incantations, which, according to the Bashkir ancestors, enhanced the harmfulness of techniques used. Finally, the article deals with cases of witchcraft of medicine men, positive characters of Bashkir mythology, who performed them to punish evil, namely, thieves of cattle and of goods, and rapists. Conclusions. The mythologized characters of sykhyrsy belong to negative characters and the Bashkir language has numerous items for their designation. The sykhyrsy had at their disposal a variety of means and methods to do harm, as well as antidotes to their harmful action. There is terminology for every magical action, the items often having Turkic or Altaic roots, and sometimes borrowed from other languages.

TRADITIONAL BONE SETTING PRACTICE OF RABHA PEOPLE OF ASSAM

Objective: The aim of this work is to document the various ethnomedicinal healing plant species used in traditional bone setting (TBS) practice of Rabha community of Assam.Methods: This has been done using interview method which includes semi-structured questionnaire and the field walks method.Results: The results reveal that eight healing plants wear employed to in the TBS practice. Among these, Cissus quadrangularis L. is the most commonly used plant species to treat bone fracture. In this study, two modes of preparation for the ethnomedicine have been served (i.e., paste and extract) where paste form has higher used (75%).Conclusions: It has been concluded that Rabha Hasong area of Assam is indeed rich in ethnomedicinal plants. People get benefited from the traditional practices performed by the medicine men. This is the chief reason TBS practice that is still running smoothly with full faith and hope even in the current time where sophisticated orthopedic treatments are obtainable. Moreover, systematic nutraceutical appraisal of these species would provide a remarkable research possibility in the fields of ethnopharmacology that would be useful in the modern orthopedic treatments.

TRADITIONAL BONE SETTING PRACTICE OF RABHA PEOPLE OF ASSAM

Objective: The aim of this work is to document the various ethnomedicinal healing plant species used in traditional bone setting (TBS) practice of Rabha community of Assam.Methods: This has been done using interview method which includes semi-structured questionnaire and the field walks method.Results: The results reveal that eight healing plants wear employed to in the TBS practice. Among these, Cissus quadrangularis L. is the most commonly used plant species to treat bone fracture. In this study, two modes of preparation for the ethnomedicine have been served (i.e., paste and extract) where paste form has higher used (75%).Conclusions: It has been concluded that Rabha Hasong area of Assam is indeed rich in ethnomedicinal plants. People get benefited from the traditional practices performed by the medicine men. This is the chief reason TBS practice that is still running smoothly with full faith and hope even in the current time where sophisticated orthopedic treatments are obtainable. Moreover, systematic nutraceutical appraisal of these species would provide a remarkable research possibility in the fields of ethnopharmacology that would be useful in the modern orthopedic treatments.

‘That is how the real mad people behave’: Beliefs about and treatment of mental disorders by traditional medicine-men in Accra, Ghana

Background: Traditional healing methods are considered central to mental health care in low-income countries such as Ghana, because they are perceived to be more easily accessible, more affordable and generally ascribe similar causal beliefs to those of the patients. However, not much is known about the work of traditional healers largely because their methods are shrouded in mysticism and secrecy. There is a need to understand the ideology and beliefs of traditional healers surrounding mental disorders, including knowledge about their practices in mental health care. Aims: In this article, we discuss the causal beliefs and treatment methods of traditional medicine-men from Accra, Ghana. We also describe their diagnostic and treatment methods for mental disorders. Methods: Eight medicine-men, indigenous to the Greater Accra Region, were interviewed through individual semi-structured interviews. The data were analysed through thematic analysis. Results: The medicine-men’s beliefs about mental illness were dominated by supernatural ideas. Mental illness was also seen as a form of punishment or resulting from envy, and there was a strong reliance on spiritual direction from the gods for diagnosis and treatment. Conclusion: These themes are discussed with emphasis on their potential implications for patients, as well as for collaborative efforts.