Mental illnesses has many names in somali
Posted: Sat Mar 03, 2012 1:38 pm
How are you doing folks? A few weeks ago there was a discussion going on in the cool lounge regarding the forms and shapes of Somali superstitions and mental illnesses. Your correspondent has undertaken a research to describe the many forms of mental illnesses that befall our folks.
Undeniably, mental illnesses are generally denied and stigmatised in Somali culture. It is usually not until someone becomes severely ill and, for example, is struck by a psychosis and cannot take care of himself/ herself that psychiatric or western health care is considered as an option by many somalis. It was also considered improper and to some extent blasphemous to recommend that someone seek psychiatric care or psychological help as this could easily result in feelings of shame, frighten the person, and affirm that he/she actually had become “crazy.” Which is the term used. Moreover, to take medicines such as antidepressants might also confirme a state of madness. Many patients are inclined to avoid psychological treatment as psychologists tend to be associated with mental illness.
There is a saying that a beloved child has many names. In the somali context it maybe argued that a hated disease has many names.
One form of mental illness is one in which the patient hears voices (waa laiga dhex hadlayaa) which is a sign of possession by spirits, or jinn. This is very common as many suffer from post-traumatic stress disorder experienced due to civil wars, being in exile and the consumption of Qaad. They go around with neurotic symptoms for years and nothing happens. Then they get a psychosis .
A second one is “murug” which in the Somali context refers to feelings of severe stress and anxiety, frequently due to worry about unemployment or family problems or constantly thinking of relatives in war-torn Somalia.
A third one concept is “buufis,” which indicates severe depression or near insanity. The malady may strike men in Somalia and in refugee camps in neighboring countries, commonly those who have strived to migrate to the West for a long period of time.
A fourt term is “Qalbijab” or “niyadjab” which is a serious form of depression characterised by hopelessness, despair, and a “broken heart.” This condition could occur when, for example, after many attempts someone fails to bring his/her relatives overseas and when one is denied a permanent residence permit. The malady is frequently related to broken dreams and expectations that are never fulfilled.
The condition of “wareer,” on the other hand, is related to confusion and disappointment or to dizziness and high blood pressure caused by worry and stress. These conditions are mainly treated with Qur’an readings. Milder forms of mental health problems may also be handled through conversations with a counselor within the family group.
These maladies stand in contrast to “waali,” which is a psychotic condition and a sign of schizophrenia.
Treatments.
All the above in turn, has brought about a sharper distinction between healing practices said to belong to Islam and practices deemed as non-Islamic, such as the veneration of saints or ceremonies where people are possessed by so-called “mingis” or “saar” spirits. These pre-Islamic spirits, which mainly trouble women, are generally not exorcised. The afflicted instead becomes part of a cult group and the spirit becomes a companion who may take possession of the person in rituals that emphasise dance and celebration with the spiritual world.
When our people suffer from mental health problems, they are occasionally said to be possessed by a spirit known as jinn (“jinn” is plural and “jinni” is singular). Jinn are commonly associated with darkness and filthy places. For instance, if a child gets a headache and begins to tremble after passing through a dark place, possession by jinn could be a possible cause. Possession may also occur if, for example, a child has thrown a stone that hit a jinni, which then entered the child. A jinni may also manifest itself as physical illness with pain in the person’s heart, legs, back, head, or some other body part, and may show its presence by causing strange and exceptional body movements or by making the person temporarily cross-eyed. In these and other forms of jinn possession, biomedical treatment is considered inefficacious. Instead, repeated readings of the Qur’an are required. There also exists a belief that jinn can be sent to a person through acts of sorcery (sixir). In addition, a jinni, when possessing someone, is commonly said to accuse people of having cast it on the sufferer.
A related notion is the Evil Eye (isha), which is said to occur more frequently. Isha, which could result in passivity and introversion, is described as a force that came into existence when someone felt jealous and wanted something that someone else had, such as a beautiful wife/husband, house, or car, or when someone, for example, said that a child was beautiful. People who are successful are said to be more exposed and they were held to be more occupied with thinking about isha because of other people’s supposed envy and jealously.
A key message of the above is that we should encourage our people to seek help. There is no shame in mental illnesses.
Sincerely
Lamagoodle
Undeniably, mental illnesses are generally denied and stigmatised in Somali culture. It is usually not until someone becomes severely ill and, for example, is struck by a psychosis and cannot take care of himself/ herself that psychiatric or western health care is considered as an option by many somalis. It was also considered improper and to some extent blasphemous to recommend that someone seek psychiatric care or psychological help as this could easily result in feelings of shame, frighten the person, and affirm that he/she actually had become “crazy.” Which is the term used. Moreover, to take medicines such as antidepressants might also confirme a state of madness. Many patients are inclined to avoid psychological treatment as psychologists tend to be associated with mental illness.
There is a saying that a beloved child has many names. In the somali context it maybe argued that a hated disease has many names.
One form of mental illness is one in which the patient hears voices (waa laiga dhex hadlayaa) which is a sign of possession by spirits, or jinn. This is very common as many suffer from post-traumatic stress disorder experienced due to civil wars, being in exile and the consumption of Qaad. They go around with neurotic symptoms for years and nothing happens. Then they get a psychosis .
A second one is “murug” which in the Somali context refers to feelings of severe stress and anxiety, frequently due to worry about unemployment or family problems or constantly thinking of relatives in war-torn Somalia.
A third one concept is “buufis,” which indicates severe depression or near insanity. The malady may strike men in Somalia and in refugee camps in neighboring countries, commonly those who have strived to migrate to the West for a long period of time.
A fourt term is “Qalbijab” or “niyadjab” which is a serious form of depression characterised by hopelessness, despair, and a “broken heart.” This condition could occur when, for example, after many attempts someone fails to bring his/her relatives overseas and when one is denied a permanent residence permit. The malady is frequently related to broken dreams and expectations that are never fulfilled.
The condition of “wareer,” on the other hand, is related to confusion and disappointment or to dizziness and high blood pressure caused by worry and stress. These conditions are mainly treated with Qur’an readings. Milder forms of mental health problems may also be handled through conversations with a counselor within the family group.
These maladies stand in contrast to “waali,” which is a psychotic condition and a sign of schizophrenia.
Treatments.
All the above in turn, has brought about a sharper distinction between healing practices said to belong to Islam and practices deemed as non-Islamic, such as the veneration of saints or ceremonies where people are possessed by so-called “mingis” or “saar” spirits. These pre-Islamic spirits, which mainly trouble women, are generally not exorcised. The afflicted instead becomes part of a cult group and the spirit becomes a companion who may take possession of the person in rituals that emphasise dance and celebration with the spiritual world.
When our people suffer from mental health problems, they are occasionally said to be possessed by a spirit known as jinn (“jinn” is plural and “jinni” is singular). Jinn are commonly associated with darkness and filthy places. For instance, if a child gets a headache and begins to tremble after passing through a dark place, possession by jinn could be a possible cause. Possession may also occur if, for example, a child has thrown a stone that hit a jinni, which then entered the child. A jinni may also manifest itself as physical illness with pain in the person’s heart, legs, back, head, or some other body part, and may show its presence by causing strange and exceptional body movements or by making the person temporarily cross-eyed. In these and other forms of jinn possession, biomedical treatment is considered inefficacious. Instead, repeated readings of the Qur’an are required. There also exists a belief that jinn can be sent to a person through acts of sorcery (sixir). In addition, a jinni, when possessing someone, is commonly said to accuse people of having cast it on the sufferer.
A related notion is the Evil Eye (isha), which is said to occur more frequently. Isha, which could result in passivity and introversion, is described as a force that came into existence when someone felt jealous and wanted something that someone else had, such as a beautiful wife/husband, house, or car, or when someone, for example, said that a child was beautiful. People who are successful are said to be more exposed and they were held to be more occupied with thinking about isha because of other people’s supposed envy and jealously.
A key message of the above is that we should encourage our people to seek help. There is no shame in mental illnesses.
Sincerely
Lamagoodle
