Beliefs about Jinn, black magic and evil eye in Bangladesh: the effects of gender and level of education (original) (raw)
Related papers
Impact of Black Magic in Bangladeshi Society
The goal of the research paper is to demonstrate how black magic has affected Bangladeshi society. This is carried out in Bangladesh's underside. Despite the fact that black magic is illegal in Bangladesh, many people are quickly condemned for using it for their own ends. The purpose is to show how black magic affects people. The research includes information on black magic, its various forms, its origins and history, as well as the reasons behind its involvement in witchcraft and its eventual effects.
Jinn and Its Effects on Muslim Society
Muslims believe that there are unseen beings called jinn. Their world exists in parallel to that of the human world. Indeed, these creations are powerful, move fast, and can easily change shape. Due to the mixture of this belief with local cultures, most Muslims believe that jinn are responsible for many psychological, mental and physical diseases and they are even responsible for social problems. As a result, religious healers present themselves to deal with this perceived phenomenon and treat its effects on the individuals and groups. This present review provides a general overview of this belief, the effect of jinn on humans and the way they treated them.
Jinn, psychiatry and contested notions of misfortune among east London Bangladeshis
Transcultural psychiatry, 2008
This study examines understandings of misfortune among east London Bangladeshis, particularly with respect to the role of jinn spirits. It reports on the findings of ethnographic interviews among 40 members of this community. Appeal to jinn explanations is commonplace at times of psychological disturbance and unexplained physical symptoms. Resort to traditional healers is frequent. These explanations are contested by different groups in the community. The findings are examined within the context of a discourse on tradition and modernity with particular emphasis on Islam and modernity.
Evil eye is a malignant glance that can damage wellbeing of the person upon whom it's casted. Evil eye can be intentional or unintentional. The roots of evil eye lie in envious feelings towards someone's health, wealth, social and personal growth. Evil eye is a widely accepted belief across the globe as it elucidates inexplicable misfortunes faced by an individual or a group of people. By conducting an ethnographic fieldwork of four months among females of Ghareebabad, this study explores varied cultural and religious perceptions about evil eye prevalent in Pakistan. For this study, in-depth interviews were conducted by using purposive sampling technique. The descriptive analysis of data collected reveals greater reliance on local cultural remedies rather than religious rituals to ward off evil eye. The indigenous remedies used by respondents to ward off evil eye highlight the deep embeddedness of superstitious beliefs in local cultural cognizance.
The Jinn: Islam, Exorcism, and Psychology
Journal of Social and Political Sciences, 2023
The belief in malevolent spiritual beings is found in religions throughout the world. Islam is no exception, and this religion includes the belief in beings known as jinn. These beings often cause harm to humans, typically by possessing them. Jinn possession can be understood in several different ways in Islam and there are specific forms of exorcism depending on the type and strength of the jinn doing the possessing. Additionally, several customs related to the prevention of harm from jinn are prevalent in the Muslim world. Mass media, such as horror films or novels may play a role in perpetuating belief in jinn. While jinn possession is considered pathological some people experience secondary gain from being in a possessed state. These gains include getting attention, having their behavior excused as deviating from cultural norms, and experiencing a release of inhibitions. From a psychological point of view jinn possession is similar dissociative identity disorder. Delusional misidentification disorders may also have a relationship to jinn possession. Psychoanalysis suggests that jinn possession is a symbol of repressed unconscious instincts, and psychoanalytic treatment can be understood as a form of exorcism. Object relations psychology suggests that imaginary beings such as jinn are the projection of unwanted bad objects. Traditional healing techniques from Islam can be used in combination with psychodynamic techniques to help those suffering from jinn possession.
Black magic, divination and remedial reproductive agency in northern Pakistan.
Published in 2012 as a chapter in "Ethnographies of Islam: Ritual Performances and Everyday Practices" (Edited by Paulo Pinto, Badouin Dupret, Thomas Pierret, and Kathryn Spellman-Poots)., 2012
Anthropologists are increasingly and critically attentive to the symbolic, ideological and political dimensions of women’s observance and ritual practice of Islam throughout Muslim contexts. However, few researchers focus on the eclectic modalities inherent to Muslim women’s formal engagements with occult practices in Pakistan, notwithstanding growing research on sorcery in the South Asian Muslim diaspora. In particular, the available literature demonstrates a lack of attention to the impacts of sorcery on women’s sense of physical wellbeing, or to the cosmological mechanisms women employ to protect themselves from harm. In response, I draw on ethnographic fieldwork (2004–5) in Gilgit Town, the multi-sectarian capital of Gilgit-Baltistan, to explore Sunni women’s creative and agentive efforts to resolve the ailments associated with relational discord and “black magic”.
The Magic Art of Witchcraft and Black Magic
The belief in and the practise of magic has been present since the earliest human cultures and continues to have an important religious and medicinal role in many cultures today. The present study investigated about social representation regarding societal beliefs of witchcraft and black magic in North Eastern state of India.
Anthropological Quarterly, 2001
Divination is more dialogical than some diviners or anthropologists have made it appear. I analyze the transcript of one Bangladeshi divination event, comparing it with a dozen others performed by one diviner, Delwar, revealing how tenuously he manages to assign a single meaning to troubles, especially when clients openly compare his declarations with their intimate knowledge of those troubles. I explain how divinations could appear to be texts rather than emergent products of interaction. Diviners entextualize their declamations, doing their best to keep context at bay. Anthropologists who concentrate on textual products of divination-like Delwar's declamations-have made divination appear to enable groups to manage conflicts by transcending personal intentionality. Such representations elide troublesome interactive processes in which declamations emerge, meet potential rejection by clients, and are always vulnerable to recontextualization as clients might return to the diviner as events shift their perception of earlier divinations' accuracy. [divination, dialogism, entexualization, conflict, South Asia]