Search

In this article, the acceptance of women as “shaman” in North and Central Asian Shamanism in the Middle Ages and as “witch” in Continental Europe in the Late Middle Ages in healing practices, their causes and consequences are examined. Historical evidence and indicators of the fact that mankind is interested in its environment at every period of the cultural process, is interested in unknown, mysterious and mystical events and wants to be present in them are discussed. Nowadays, more are regarded as superstition, magic, in the historical process mystical, mysterious and society in extraordinary ways “the secret forces”, as most fundamentally treatment (healing) for the purpose of making, carrying, over time, that can not be achieved in known ways to achieve things, to harm someone, or a team to protect from harm and the secret mystical practices using nature and the laws of nature are applied for the purpose of influencing force are discussed with examples. It has been revealed that spells and magicians were called by different names at different times and geographies. It has been determined that shamanism and witchcraft, which are based on magic and healing (healing) and developed within this framework, also exist with opposite perceptions in different geographies and affect societies. On the other hand, it has been seen that the roles, duties and responsibilities assigned to the sexes determine the positions of men and women in society. In line with these roles, women were sometimes seen to be deified, and sometimes they were thought to be the main source of evil. In this direction, the women who applied the healing practices were evaluated as good in the position of shaman and bad in the position of witch. Shamans and Witch as the determination and evaluation of the social position of women in two different locations and two different identity to represent two contrasting phenomenon, the perception of women in society and history, which shows that this difference can vary how much we think it is important for women and contribute to. For this reason, the paper tries to show that women, who exist in all areas of society, are generally representations of two opposite concepts (good-evil) in different societies as shamans and witches. It has been discussed why the woman who heals the sick with the identity of a shaman is considered sacred and represents goodness, while the woman who initially heals is considered cursed with the identity of a witch and represents evil. Thus, the positioning of women in the context of shaman/witch, good /evil has emerged as an example of the opposite roles that they impose on individuals of the same gender in two different cultures. At the same time, the paper aims to determine how and to what extent the perception of women varies from society to society. In short, this study, which affected at different times and societies are shaped with the same basis, despite the fact that the craft barn and different from the properties of the perceived women as shamans and witch contributions to society through representation in a broad historical perspective of the good and evil are examined. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Folk medicine, embodies a number of components containing the society’s values like tradition, ritual and language and is one of the significant factors ensuring the protection and continuity of these values. Today, although, as a result of the political and social obligations imposed to them, Ulupamir Kirgizs living in Ulupamir village in Erciş-Van, where the last stop of their migration waves is, appeal to the modern health institutions in Erciş and Van to solve their health problems, they prefer to solve the problems primarily in the Village, through their traditional methods. Due to the geographic and social conditions of the places where they live, Ulupamir Kirgizs, like the other aspects of their daily lives, have carried diagnose and treatment methods into modern times through their cultural memory and they ensured the continuity of the traditional treatment methods by adapting them to their new residential areas and the problems there. A lot of treatment methods for a lot of illnesses are practiced in the Village. Generally, these treatment methods are practised by women called “bübü”, described as “open-eyed” and known as “healers” by everyone. These treatments based on the insight power of the healer, are mainly based on the practice that a negative effect is removed by the combination of supernatural world full of symbols with words/prayers. In this paper, the structures of the folk medicine practices which have some shamanic features as we observed through the data of our fieldwork among Ulupamir Kirgizs, magical practices and symbols accompanying them are evaluated in terms of phrases. [ABSTRACT FROM AUTHOR]

Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)