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ORIGINAL RESEARCH

Where Medicine ‘Fails’: The Eye and Childcare Beliefs among Rural Saraiki Mothers in Punjab,

Azher Hameed Qamar; Qurat-ul-Ain

Abstract medical interventions. This study brings to light The study explores the evil eye belief the need for cultural competence of medical practices among Saraiki mothers in a village in professionals while working in indigenous South Punjab, Pakistan. This study unfolds three communities where modern medicine cannot work aspects of the evil eye phenomenon; first, the if it is not gradually replacing or working in-line ‘diagnosis’ of the evil eye that constitute the with the folk medical beliefs. Key Words: ineffectiveness of the available modern medicine, indigenous medicine, evil eye; magico-religious second the socio-cultural nexus of folk medical beliefs; childcare beliefs system and unmanageable or unexplained threats, and third the protective and remedial practices that Introduction disclose indigenous healthcare culture. Using Belief and belief practices are not semi-structured interviews and interpretative independent of the socio-cultural contexts. phenomenological analysis, five interviews were Healthcare beliefs particularly incorporate the conducted and analyzed. Findings revealed the cultural cognition of the health-seeking perceived failure of the available modern medicine phenomenon. The belief in the evil eye is when the evil eye effects are diagnosed. People historically and culturally constituted across the religiously believe in the evil eye and relate it with globe (Dundes, 1992; Qamar, 2016). Evil eye is the feelings of that bring harm to the child by considered as the intentional or unintentional resisting the effects of any medicine and internal overlooking something or someone out of envy or immunity. The study concludes jealousy, hatred, jealousy. Similarities in the fear of evil eye and the and deprivation as primary causes, and religious presence of a specific word for the evil eye in and folk remedial practices provide a magico- many make the concept more universal. religious shield allowing the effectiveness of other The phenomenon is interested as it situates the status of a person as ‘the evil eye possessor’ and a relative status of the victim (a person or an object) Azher Hameed Qamar as vulnerable and exposed to harm for its social Post-doc researcher, School of Social Work, Lund value (Abu-Rabia, 2005; Daniel and Stevans, University, Sweden. 2003; Qamar, 2016). The cultural (and religious) Assistant ProfessorDepartment of Behavioural perception of the evil eye is linked with an ‘innate Sciences, National University of Sciences and evil’ that can bring harm through the eyes of the Technology (NUST), Islamabad, Pakistan Email: [email protected] evil eye possessor (Abu-Rabia, 2005; Qamar, 2013). Hence, a wistful and envious glance may Qurat-ul-Ain have powers to inflict injury, harm, and even death E.S.E (Elementary School Educator) to those whom it falls. Children are physically Govt. Girls High School Saggu Shumail, Kallurkot, vulnerable and exposed to the risk of the evil eye, Bhakkar, Pakistan particularly during infancy. Mothers, before and Email: [email protected] after childbirth, are easy victims. Problems during Received: June 13, 2020. Accepted: August 15, 2020. pregnancy, infertility, abortion, dried breasts are Conflict of interest: none. common effects that are supposedly caused by the

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evil eye. Fever, fatigue, lack of appetite, and Even though rejected by western science, the drowsiness are common symptoms seen as effects power of ‘staring’ is seen carrying negative of the evil eye (Abu-Rabia, 2005; Donaldson, energies that ultimately interprets the evil eye 1992; Qamar, 2018). phenomenon. Ross (2010) mentioned the Using a qualitative research approach to electrophysiological basis of evil eye belief and understand the phenomenon of the evil eye belief called this energy as ‘human ocular extramission’ practice and health-seeking behavior of the Saraiki that has the potential to affect the objects it falls. mothers in rural Punjab, Pakistan, this study Freud relates the evil eye with negative emotions provides a rich interpretation of the phenomenon, including envy and jealousy (Freud and Strachey, identifying the symptoms of the evil eye and 1955). Envy or (a Latin word for the sense indigenous remedial practices. This study will help of envy) is a negative emotion describing the the medical professionals and psychiatrists to uneasy feeling that we experience while observing incorporate cultural competency while promoting the ‘valuable’ possession of others. Invidia modern childcare practices in traditional societies. compels us to feel the pain of the deprivation that is relative to another's possession. This behavioral Literature Review script takes the social value of a person, animal, or A definition of the evil eye relevant to this object into consideration and puts it at risk of envy study is; “the evil eye is an ancient belief which from the people who are deprived of it. In this can bring harm to the person under the effect of connection, the one who does not possess a malevolent gaze when people have envious socially valued object or status may possess the thoughts intentionally or unknowingly” (Berger, evil eye (Berger, 2013; Qamar, 2016). In-between 2013, p 785). the anthropological perspective (evil eye as a Possible perspectives that interpret the evil worldview) and psychological perspectives (evil eye belief are; the historical existence of the evil eye as paranoia) lies the complex internalized and eye (Elworthy, 2003), the cross-cultural presence socio-cultural construction of the psycho-social of the belief in the evil eye, the underlying basis of evil eye phenomenon. phenomenon of the evil eye belief practice, and a Historically, different types of in psychological interpretation of the belief practice different shapes and colors (such as hand-shaped, (Tourney and Plazak, 1954). Religious eye-shaped, phallus) were used to be protected perspectives (such as Hinduism, Judaism, against the evil eye. Other protective measures Christianity, and ) describe the evil eye as include strings with knots, tattoos, covering innate and powerful behavior that can bring women and children, and hiding the things or harm/damage to other living and non-living pleasures that may invoke envy (Juan, 2004; objects; unless the human does not follow the Lewis, 2001; Malina, 2001; Webster, 2010). In the religious directives (Aquaro, 2004; Bloomfield, contemporary world, people use various types of 1990; Goldin, 2010; Qamar, 2013; Ulmer, 1994). healing methods. In the societies where belief In the Islamic perspective, envy and jealousy are practices are primarily influenced by the religion, the Satanic devices that trigger the innate evil religious healing is prioritized over other folk tendencies to bring harm. Jealousy was the first act methods without any absolute denial of these of crime committed on the earth. The gave methods. Religious healing involves religious evidence of Adam and Eve when Satan was practices to seek relief and protection; for jealous of them. Another is when Qabil murdered example, meditation, prayers, and ritual practices Habil because of jealousy. Therefore, it is (Cullifored, 2002; Qamar, 2013, 2016). repeatedly advised by the religious teachers to As the belief in the evil eye situates the social read the last two chapters of the Holy Quran to complications and the individual status conflict in protect ourselves from the envious people (Qamar, the socio-cultural nexus of possession and 2013). deprivation, this study unfolds the evil eye belief Another metaphysical view on the evil eye as it emerges from the individual perceptions and is the power of ‘overlooking’ that can initiate the experience. In this context this study pursues negative emotions to meet the objective of following research questions; bringing harm to others (Lykiardopoulos, 1981).

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● How do the Saraiki mothers in rural recorded with permission. To gain a rich Punjab experience the effects of the evil interpretation of the participant-centered meanings eye? of the experience grounded in their perceptions, ● How do they protect and heal themselves beliefs, and understanding, we used Interpretative and the children? Phenomenological Analysis, IPA (Smith, 1996). ● How does the evil eye belief situate the After conducting interviews, audio data was perceived limitation of modern medicines transcribed in Saraiki to capture the against the evil eye effects? original meanings in coding. Two researchers separately coded the interviews and shared the Research Methods codes to reach an inter-coder consensus. Thematic Using a qualitative research design, this categories emerged from the codes and coded data. study was conducted in a Saraiki village in South We sorted out significant statements Punjab, Pakistan. The village has one Village corresponding to themes and translated them into Health Centre (VHC) providing basic medical English. Significant statements were re-analyzed care, two primary and one middle school. Farming in connection with relevant themes and and agricultural labor are common professions. ambiguities were addressed going through data Most of the people live in joint families. and codes. Substantial modern healthcare facilities and educational resources are not available. Hence, Findings modern healthcare practices are not common. Findings report the evil eye belief as a Popular religious healing methods are taweez common belief rooted in the religious and cultural (amulets) and dum (incantations) used to heal and life of the Saraiki mothers. There are specific protect against the ‘unexplained’ diseases and symptoms that are perceived to indicate the evil threats. Different herbs are also used as folk eye effects on the human body. The perception medicine. about the ill effects of the evil eye on the human body is strong, and people believe that no Data Collection and Analysis medicine can cure the body until the effects of the Using a purposive sampling technique, we evil eye are not warded off with traditional healing interviewed five mothers fulfilling the following methods. The perception of the evil eye belief is inclusion criteria. closely connected to the health-seeking behavior of the people. The causes and sources of any ● Saraiki mothers from the selected village ‘unexplained’ threat or disease trigger their belief ● Age range 30 to 40 years in the evil eye and the power of embodied invidia ● Belong to the Muslim community (envy) to bring harm. ● All the women were able to read the Quran and prayers (that are in ). The Evil Eye Belief: Sources and Causes Following tables provide the themes and In pre-interview meetings, all the participants significant statements from the data about the were informed about the topic of the research, and perceptions about the evil eye, its causes and informant consent was sought. They were assured sources that trigger it. about the confidentiality of the data. For their Participants reported a religious basis of comfort, they were interviewed at their homes on the belief in the evil eye and confirmed the belief their availability. Participants’ names and any referring to the Quranic verses that they recited to other information that might identify them were ward off the evil eye (as advised by the religious not disclosed. teacher ‘imam’). One of the participants In-depth semi-structured interviews were emphasized the belief as part of the religion, “An conducted. An interview guide was prepared and evil eye can make us lifeless. Our Holy Prophet revised after conducting a pilot interview. All the (peace be upon him) was inflicted with the evil interviews were conducted in the Saraiki language eye. Believing in the evil eye is part of our (the native language of the participants) at the religion.” participants’ places (homes) and were audio-

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Table 1. The Evil Eye Belief As the data suggests, the belief in the evil eye is grounded in the religious interpretation of Themes Significant Statements the human innate evil providing a causative  Embodied Evil “Our religion Islam also says explanation of the loss or damage that occurs as  Envy /Jealousy that the evil eye is a reality” ‘unmanageable’ threats.  Religious belief “The evil eye is a power that The most common response from the  Explains the affects due to negative feelings participants about the sources or causes of the evil unexplained like envy and jealousy.” “Envious people may attack eye was the feelings of jealousy and envy among the things they are deprived of, deprived members of the family or the community. intentionally or They reported that overlooking with a sense of unintentionally.” deprivation is harmful as it emerges from the “It is truth, how can a healthy wistfulness of the person. For example, one baby suddenly get sick?” participant said; “.. if someone has intelligent children who are Table 2. Sources and Causes of the Evil Eye good in school and the children who wear good clothes and have plenty to eat; some Themes Significant Statements people are likely to be jealous and think about their children in comparison and in  Envy and “Childless mothers can see our desperation that can become the cause of the jealousy children with desperation. That evil eye.” causes the evil eye.”  Hatred and Here, being envious is perceived as ‘the aversion “Anyone deprived of the feelings of deprivation that a person has when  Agony of children may have negative deprivation emotions towards other comparing his/her status of possession with  Evil eye children out of jealousy.” others’. Another participant reported, “When my possessors “Pregnant mothers or new son was born, he was very beautiful. I once took mothers are often afraid of him to a woman whose son had died a few days childless women, who may after birth. When she saw my son, she started possess the powers of the evil crying, and my son fell seriously ill.” eye.” “Sometimes some woman in the relatives who is not happy Symptoms / Effects with the family possess the evil eye because of her hatred.” The symptoms of the evil eye are seen in connection with the effects that people observe without any concrete reasons that they can The strong belief in the evil eye has its medically rationalize. On the other hand, if a roots in the religious presentation of ‘the evil’ that medicine or folk remedy (such as the use of herbs) humans can hold and practice intentionally or does not work, it is seen as the effect of the evil unintentionally. A human may have the potential eye, for example, a participant said, to affect other human-beings or objects merely “A child inflicted with the evil eye cannot with the power of the envy that he/she hold get relief with the medicine. It is an because of his/her sense of deprivation. Even indication. Medicine will not work unless though participants’ perceptions reveal the notion the evil eye is not warded off.” of embodied evil that humans can practice Mostly the evil eye is seen as affecting the bringing harm; interestingly, the power of the evil general health of the people. Broken sleep or loss eye is relative, and the sense of deprivation is of sleep, headache, constant yawning, any kind of connected with the conceptualization of the social pain, fever, depression, and weakness are mostly value of the person or a thing. According to the considered the symptoms of the evil eye. Children, participants, the belief in the evil eye gets stronger women during pregnancy and the postpartum when it ‘explains’ the sudden tragedies that have period, and cattle are vulnerable and exposed to no other rational explanation. the evil eye. Participants reported the sudden sickness or unexpected harm, and failure of

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Figure 1. The Evil Eye Phenomenon

Explaining the Un-explained

Envy/ Jealousy

Evil Eye Possessor - Embodied/ Hatered/ Potentionaly Dangerous Innat Evil Aversion

Agony of Deprivation

Cultural/Religious Belief

medicines as symptoms of the evil eye. Irritation, the best source of protection against the evil eye. crying, lack of hunger are the common effects of However, they also told about folk remedies. the evil eye found in children. Similarly, the poor or poisonous feed of the mother, and during Table 3. Symptoms and Effects of the Evil Eye pregnancy miscarriage or death of a baby after on Children birth are described as the effects of the evil eye. Themes Significant Statements Protection and Cure ● Fever “Fever, lack of sleep and hunger, Two healing and protective remedies were ● Lack of sleep headache, and body pain are the ● Lack of effects that point to the evil eye.” reported. First, the religious healing that is hunger When my child keeps on crying dominant and practiced with religious feelings and ● Headache without any reason. I suspect the evil expectations of divine efficacy. Second, the folk ● Body pain eye has inflicted him.” healing (often named as tona), the protective and ● Crying “Children who are seen inflicted with curative remedies being practiced and followed the evil eye have a fever; they cry a generation after generation. Religious healing lot; they do not sleep and do not eat.” requires the religious knowledge, and people “Under evil eye effects, elders usually contact the religious teachers in the village or the feel severe body pain and headache. spiritual leaders they follow. Folk healing is an Children do not feel comfortable and ancestor’s knowledge and family elders guide the do not eat properly.” “Fever, crying, and refusing mother procedure or practice themselves. All the feed is common when infants get participants unanimously reported the use of inflicted with the evil eye.” Islamic amulets (tawiz) and incantations (dum) as

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Figure 2. Hasar-e-Azeem (the complete Quranic protection)

Selection and Recitation of Quranic Verses

Repeating the Blowing on Hands process for or water to transfer

perfection and Quranic healing concentration

Moving hands or sprinkinng water Touching the effected body with ensuring the complete body incanted hands or under incantation water

Table 4. Protection and Cure against the Evil Religious healing. Eye Religious healing is significant as it directly addresses the religious foundation of the Subthemes Significant Statements belief in the evil eye. It is believed that there is ● Religious “Tawiz and incanted water is best to healing in the Quran for those who believe. healing protect against the evil eye and cure ● Folk healing its effects.” Recitation of the Quran is seen as the source of protection against all kinds of evil effects “My children have tawiz around their (Usmani, 2011). Hasar-e-Azeem (the complete neck since infancy.” protection) is the procedure of Quranic incantation “Black color is mostly used for the that participants reported as authentic medication. protection of the evil eye, for The religious healing process that participants example spotting the child’s forehead reported is as follows; with (kajal).” The religious healer recites verses from the Quran, blows on hands, and moves hands “Islamic remedies like an incantation touching the whole body of the child. He repeats (dum), taweez are used for both protection and cure of the evil eye.” the process three times or more. Sometimes he also recites verses on water and sprinkle it on the “I use seven whole red chilies or a child, or the child drinks that water. piece of Alum (phatkari). I move In this process (figure 2) touch of the chilies or alum around the baby religious healer transfers the healing power to the seven times and threw it in the fire. It sick body that healer is gaining while reciting can ward off the evil eye if it is Quranic verses. Enchanted water is taken as a there” medicine after the religious healer blows in it while reciting Quranic verses.

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Even though the role of the religious Egyptians and Arabs believed that jealousy is the healer is significant for a complete cure, however, damaging power. This power is transferred when people who know how to recite the Quran the people admire valuables (assets or persons) memories certain verses from the Quran and do with the feeling of envy (Mughazy, 2000). self-incantation when they feel the effects of the Likewise, deprivation, the people have envy when evil eye. Yet, for children, they seek help from they hate someone because of their status (social religious healers (often the religious teachers in or economic) that create insecurities for them the mosque). (Ansari, 2006). Sense of deprivation, jealousy, and hatred are interconnected negative emotions that Folk healing. emerge in the form of the belief in the evil eye The folk healing method used by the (Figure 1). In this connection, the social value of Saraiki mothers is composed of well-described the child in society has many facets including the tona (local name for folk healing method) that higher status of the mother that significantly raises they learned from their elders and follow in the social value of a woman. The notion of ‘social ritualized settings. The use of red chilies and alum value’ provokes the jealousy, hatred, and agony of (phatkari) is a common device that, if used as deprivation constituting the strong bases of the described in , can absorb the negative evil eye belief, and consequently the effects of the evil eye. One participant described marginalization of the deprived persons as the the process: ‘evil eye possessors’ that works to increase the Moving seven red chilies or a piece of sense of deprivation. phatkari around the baby’s head seven times, and throwing it into the fire tell about the presence of Although the belief in the evil eye is a the evil eye and also ward it off. If phatkari takes significant aspect of human behavior in traditional the form of a human face-like shape after melting societies, there is a general lack of awareness in the fire, it is the indication of the evil eye. The about several scientific medical reasons (such chilies burning with no smell also indicate the evil quality of drinking water, hygiene, and maternal eye effects. health) that makes the symptoms ‘unexplained’. There are two interesting aspects of these Consequently, the cultural beliefs play their role in folk methods. First, these methods diagnose and seeking a causative explanation in the form of the cure at the same time, and folk healing disclose the evil eye. On the other hand, the ‘unexplained’ presence of the evil eye and cure it. Second, the threat of the evil eye is managed with a well- ritual performer is not necessarily an expert (like a written health-seeking behavior script. Initiation of religious healer). Anyone in the family who can a physical contact with the blessed object (tawiz or follow the culturally prescribed steps can practice water) and with the affected body, on one hand, folk healing. The people are more inclined to transfers the blessings of health from the object to religious healing, and folk-healing methods are the body, and on the other hand, creates a ‘divine’ gradually diminishing. People do not show a firm shield that protects the body against the evil eyes. confidence in folk healing now as they are Religious inspiration and cognitive pattern (that confirmed about the religious healing, “It can perceives ‘contact’ as a medium to transfer health work, or it may not. This is tona we have heard blessings) contribute to achieving internal from our elders. However, we believe in religious satisfaction and synthesize the divine and healing.” One participant said. operational efficacy of the protective and curative remedy against the evil eye. Since in traditional Discussion contexts religious behavior is an inseparable part Freud explored the reasons that make of the human psyche and cannot be forced to people feel powerful and explained the fear of refute in with ‘medical rationality’, it offers a losing (the internal drives of deprivation or want) mode of health-seeking behavior that may be associated with the feelings of envy that can bring useful while providing modern intervention and harm to others (Freud and Strachey, 1955). The incorporating cultural competency according to person with the feeling of envy overlooks others’ the socio-cultural context of the disease and the possessions or valuables that causes damage. patients.

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Conclusions Light of Qur'an, Sunnah And . The sense of insecurity and deprivation Bloomington: Universe are situated in relation to the sense of social value Aquaro, G. R. (2004). Death by Envy: The Evil Eye and and status that a person enjoys in his/her socio- Envy in the Christian . Lincoln, NE: cultural context. The belief in the evil eye is a iUniverse phenomenon that triggers a sense of insecurity Berger, A. S. (2013). The evil eye: a cautious while situating the ‘deprived’ persons in a look. Journal of religion and health, 52(3), 785- marginalized zone by highlighting the social value 788. and status. Hence, the most needed cultural Bloomfield, M. (1990). Hymns of the Atharva-Veda. competency that a psychiatrist/psychologist must New Delhi: Atlantic Publishers acquire should be broad and deep enough to take Cullifored, L. (2002). Spirituality and clinical care: contextual scripts of human behavior into Spiritual values and skills are increasingly consideration. recognized as necessary aspects of clinical care. Implications BMJ: British Medical Journal, 325 (7378), This study can help us understand 1434. healthcare belief practices and the mental health of Elworthy, F. T. (2003). The evil eye: The classic the people within in their cultural context. For a account of an ancient . Courier useful intervention, the cultural competence of the Corporation. professionals significantly matters. Equally Freud, S. (1955). The Standard Editon of the Complete important is to address the ‘social value’ and Psychological Works of Sigmund Freud. Vol. XIII trans. James Strachey. London: Hogarth ‘sense of deprivation’ as an inter-connected Press. psycho-social construct. This study provides scholarly assistance to improve the cultural Goldin, S. (2010). Unlocking the Torah Text: An In- depth Journey Into the Weekly Parsha. competency while investigating healthcare beliefs Jerusalem: Gefen Books and implementing modern healthcare services. Juan, S. (2004). The Odd Body: Mysteries of Our Weird Limitations of the study and Wonderful Bodies Explained. Missouri: The findings in this study are specific to Andrews McMeel Publishing. the participants in their cultural context. They may Lewis, J. R. 2001. Satanism Today: An Encyclopedia of not be generalized to the overall Punjabi culture. Religion, Folklore, and Popular Culture, However, a resemblance of the belief practices California: ABC-CLIO. regarding the evil eye among rural Punjabi Lykiardopoulos, A. (1981). The evil eye: Towards an community (Qamar, 2016) and rural Saraiki exhaustive study. Folklore, 92 (2), 221-230. community provide a scope for generalization of Malina, B. J. (2001). The New Testament world: the belief practices in rural South Punjab. We Insights from cultural anthropology. Kentucky: suggest that qualitative cross-sectional studies may Westminster John Knox Press. be helpful to understand the belief in the evil eye Mughazy, M. A. (2000). Pragmatics of the Evil Eye in and associated human behavior in rural agrarian Egyptian Arabic. Studies in the Linguistic societies. Sciences, 2, 147-157

Qamar, A. H. (2013). ''Evil, Evil Eye and Islamic Faith- Addendum: Healing Traditions''. The Journal of Islamic 1. Was this study reviewed by an ethics Thought and Civilization (JITC). 3(2). 44-54. committee or institutional review board? University of Management and Technology 2. Were there conflicts of interest involved in (UMT), Lahore, Pakistan. ISSN 2075-0943 this study? Qamar, A. H. (2016). Belief in the evil eye and early 3. Has this study been published previously? childcare in rural Punjab, Pakistan. Asian Ethnology, 75(2), 397. References Qamar, A. H. (2018). The social value of the child and fear of childlessness among rural Punjabi Ansari, M. (2006). Islam And the : What women in Pakistan. Asian Journal of Social Does Islam Says About the in the Science, 46(6), 638-667.

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Ross, C. A. (2010). Hypothesis: The Ulmer, R. (1994). The evil eye in the Bible and in electrophysiological basis of evil eye belief. . Hoboken, N.J.: KTAV Pub. Anthropology of Consciousness, 21(1), 47-57. House Smith, J.A. (1996) ‘Beyond the divide between Usmani, Z. (2011). Evil eye, Sorcery and cognition and discourse: using interpretative possession. Toronto: Believer’s Path Institute. phenomenological analysis in health Webster, R. (2010). Protection for Beginners: psychology’, Psychology and Health, 11: 261– Creating a Safe Haven for Home & Family. 71. Woodbury, MN: Llewellyn Worldwide. Tourney, G., & Plazak, D. J. (1954). Evil eye in myth and schizophrenia. The Psychiatric Quarterly, 28(1-4), 478-495.

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