ISSN 0344-8622 36(2013)3

Curare
ISSN 0344-8622
36(2013)3
Sonderbände – Special Volumes
vol. 7/1991 Anthropologies of Medicine. A Colloquium on West European and North
American Perspektives
• B. Pfleiderer & G. Bibeau (eds) • 275 pp.
vol. 8/1995 Gebären – Ethnomedizinische Perspektiven und neue Wege
• W. Schiefenhövel, D. Sich & C.E. Gottschalk-Batschkus (Hg)
• 461 S. • ISBN 978-3-86135-560-1
vol. 9/1996 Ethnomedizinische Perspektiven zur frühen Kindheit/Ethnomedical
Perspectives on Early Childhood
• C.E. Gottschalk-Batschkus & J. Schuler (Hg)
• 470 S. • ISBN 978-3-86135-561-8
36(2013)3
vol. 6/1989 Schmerz – Interdisziplinäre Perspektiven. Beiträge zur 9. Internationalen
Fachkonferenz Ethnomedizin in Heidelberg 6.-8.5.1988
• K. Greifeld, N. Kohnen & E. Schröder (Hg) • 191 S.
Zeitschrift für Medizinethnologie • Journal of Medical Anthropology
hrsg. von/edited by: Arbeitsgemeinschaft Ethnomedizin e.V. – AGEM
vol. 10/1997 Transkulturelle Pflege
• C. Uzarewicz & G. Piechotta (Hg)
• 262 S. • ISBN 978-3-86135-564-9
vol. 11/1997 Frauen und Gesundheit – Ethnomedizinische Perspektiven/Women and
Health – Ethnomedical Perspectives
• C.E. Gottschalk-Batschkus, J. Schuler & D. Iding (Hg)
• 448 S. • ISBN 978-3-86135-563-2
vol. 12/1997 The Medical Anthropologies in Brazil
• A. Leibing (ed)
• 245 pp. • ISBN 978-3-86135-568-7
vol. 13/1999 Was ist ein Schamane? Schamanen, Heiler, Medizinleute im Spiegel west­
lichen Denkens/What is a Shaman? Shamans, Healers, and Medicine Men
from a Western Point of View
• A. Schenk & C. Rätsch (Hg)
• 260 S. • ISBN 978-3-86135-562-5
vol. 14/1998 Ethnotherapien – Therapeutische Konzepte im Kulturvergleich/
Ethnotherapies—Therapeutic Concepts in Transcultural Comparison
• C.E. Gottschalk-Batschkus & C. Rätsch (Hg)
• 240 S. • ISBN 978-3-86135-567-0
vol. 15/1998 Kulturell gefordert oder medizinisch indiziert? Gynäkologische Erfahrungen
aus der Geomedizin/Postulated by Culture or Indicated by Medicine?
Gynecological Experiences from Geomedicine
• W. Föllmer & J. Schuler (Hg)
• 344 S. • ISBN 978-3-86135-566-3
vol. 16/2001 Trauma und Ressourcen/Trauma and Empowerment
• M. Verwey (Hg)
• 358 S. • ISBN 978-3-86135-752-0
VWB – Verlag für Wissenschaft und Bildung
ISBN 978-3-86135-774-2
Gesundheit und Öffentlichkeit: Medizinethnologische Perspektiven
Health and the Public. Perspectives from Medical Anthropology
La santé et le public. Perspectives de l’anthropologie médicale
Impressum
U2
Zum Titelbild/Front picture Curare 36(2013)3:
The photo shows the setting of an interview between Prof. William Sax, South Asia Institute, University of
Heidelberg, and Walid Darwish Zamzam, who practices Islamic healing in UK. Mr. Zamzam gave a lecture
on „Islamic Healing: a practitioner‘s point of view“ at Heidelberg on 02 July, 2013. The interview can be
found on pages 168–171 of this issue.
Hinweise für Autoren / Instructions to Authors
U3
Instruction to Authors
Language: German or English.
Manuscripts: Original manuscripts only will be accepted. Please
provide additionally to the manuscript (unformated ragged type) an
abstract (appr. 250 words, appr. 5 keywords, and the title) in English,
French, and German language. Footnotes should be avoided. Acknowledgements should be in the first footnote. All footnotes become
endnotes after text and before the bibliography.
References: Please quote in-text citations in the following form: (Author year: pages). If small capitals are not possible to handle, normal
writing and underlining of the name.
Literature in alphabetical order at the end of the mansuscript.
The form for listing of references is as follows:
Stand/Status: Oktober 2012
Die letzten Hefte:
Curare 35(2012)4: Objekte sammeln, sehen und deuten. Die Spache der Objekte
Curare 36(2013)1+2: Medizinethnologische Diskurse um Körpermodifiaktionen im interkulturellen Arbeitsfeld Ethnologie und Medizin
Hinweise für Autoren
Sprachen: deutsch und englisch.
Manuskripte: Curare veröffentlicht Originalbeiträge. Bitte liefern Sie
mit dem Manuskript (unformatiert im Flattersatz) eine Zusammenfassung (ca. 250 Wörter, Titel und ca. 5 Schlagwörter) in Deutsch,
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Danksagungen sind in der ersten Fußnote unterzubringen. Alle Fußnoten sollten gleich als Anmerkung am Ende des Textes vor die Literaturhinweise.
Zitate: Direkte und indirekte Zitate bitte direkt im Text aufführen,
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können anstatt der Kapitälchen bei den Autoren diese auch normal
geschrieben und dann unterstrichen werden.
Literaturangaben in alphabetischer Reihenfolge am Ende des Textes:
Die nächsten Hefte:
Curare 36(2013)4 zu Themen aus der Transkulturellen Psychologie
Curare 36(2014) zur Ethnobotanik und Ethnopharmakologie
• Zeitschriften / Journals:
Stein C. 2003. „Beruf PsychotherapeutIn“: Zwischen Größenphantasien und Versagensängsten. Imagination 25,3: 52–69.
Fainzang S. 1996. Alcoholism, a Contagious Disease. A Contribution towards an Anthropological Definition of Contagion. Culture, Medicine
and Psychiatry 20,4: 473–487.
Arbeitsgemeinschaft Ethnomedizin – www.agem-ethnomedizin.de – AGEM, Herausgeber der
Curare, Zeitschrift für Medizinethnologie • Curare, Journal of Medical Anthropology (gegründet/founded 1978)
Die Arbeitsgemeinschaft Ethnomedizin (AGEM) hat als rechtsfähiger Verein ihren Sitz in Hamburg und ist eine Vereinigung von Wissenschaftlern und die Wissenschaft fördernden Personen und Einrichtungen, die ausschließlich und unmittelbar gemeinnützige Zwecke verfolgt. Sie bezweckt die Förderung der interdisziplinären Zusammenarbeit zwischen
der Medizin einschließlich der Medizinhistorie, der Humanbiologie, Pharmakologie und Botanik und angrenzender Naturwissenschaften einerseits und den Kultur- und Gesellschaftswissenschaften andererseits, insbesondere der Ethnologie,
Kulturanthropologie, Soziologie, Psychologie und Volkskunde mit dem Ziel, das Studium der Volksmedizin, aber auch
der Humanökologie und Medizin-Soziologie zu intensivieren. Insbesondere soll sie als Herausgeber einer ethnomedizinischen Zeitschrift dieses Ziel fördern, sowie durch regelmäßige Fachtagungen und durch die Sammlung themenbezogenen
Schrifttums die wissenschaftliche Diskussionsebene verbreitern. (Auszug der Satzung von 1970)
Zeitschrift für Medizinethnologie
Journal of Medical Anthropology
Herausgeber im Auftrag der / Editor-in-chief on behalf of:
Arbeitsgemeinschaft Ethnomedizin e.V. – AGEM
Ekkehard Schröder (auch V.i.S.d.P. ) mit
Herausgeberteam / Editorial Board Vol. 33(2010) - 35(2012):
Gabriele Alex (Tübingen) [email protected] // HansJörg Assion (Dortmund) [email protected] // Ruth
Kutalek (Wien) [email protected] // Bernd Rieken
(Wien) bernd.­[email protected] // Kristina Tiedje (Lyon) [email protected]
Geschäftsadresse / Office AGEM: AGEM-Curare
c/o E. Schröder, Spindelstr. 3, 14482 Potsdam, Germany
e-mail: [email protected], Fax: +49-[0]331-704 46 82
Beirat/Advisory Board: Katarina Greifeld (Frankfurt) // Michael Heinrich (London) // Mihály Hoppál (Budapest) // Sushrut
Jadhav (London) // Annette Leibing (Montreal, CAN) // Danuta
Penkala-Gawęcka (Poznań) // Armin Prinz (Wien) // Hannes Stubbe (Köln)
Begründet von/Founding Editors: Beatrix Pfleiderer (†) – Gerhard Rudnitzki (Heidelberg) – Wulf Schiefenhövel (Andechs) –
Ekkehard Schröder (Potsdam)
Ehrenbeirat/Honorary Editors: Hans-Jochen Diesfeld (Starnberg) – Horst H. Figge (Freiburg) – Dieter H. Frießem (Stuttgart)
– Wolfgang G. Jilek (Vancouver) – Guy Mazars (Strasbourg)
IMPRESSUM Curare 36(2013)3
Verlag und Vertrieb / Publishing House:
VWB – Verlag für Wissenschaft und Bildung, Amand Aglaster
Postfach 11 03 68 • 10833 Berlin, Germany
Tel. +49-[0]30-251 04 15 • Fax: +49-[0]30-251 11 36
e-mail: [email protected]
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Der Bezug der Curare ist im Mitgliedsbeitrag der Arbeitsgemeinschaft Ethnomedizin (AGEM) enthalten. Einzelne Hefte können
beim VWB-Verlag bezogen werden // Curare is included in a
regular membership of AGEM. Single copies can be ordered at
VWB-Verlag.
Abonnementspreis / Subscription Rate:
Die jeweils gültigen Abonnementspreise finden Sie im Internet
unter // Valid subscription rates you can find at the internet under:
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Copyright:
© VWB – Verlag für Wissenschaft und Bildung, Berlin 2013
ISSN 0344-8622 ISBN 978-3-86135-774-2
Die Artikel dieser Zeitschrift wurden einem Gutachterverfahren
unterzogen // This journal is peer reviewed.
VWB – Verlag für Wissenschaft und Bildung
Bei Zeitschriften mit Namensdoppelungen, z.B. Africa das Herkunftsland in Klammern dazu setzen. / Journals which occur with the same name,
e.g. Africa put in brackets the country of origin.
• Bei speziellen Themenheften mit Herausgeber(n) oder Gastherausgeber(n) / In case of an issue on a special theme and with editor(s) or
guest editor(s):
Maier B. 1992. Nutzerperspektiven in der Evaluierung. In Bichmann W. (Hg). Querbezüge und Bedeutung der Ethnomedizin in einem holistischen
Gesundheitsverständnis. Festschrift zum 60. Geburtstag von Hans-Jochen Diesfeld. (Themenheft/Special theme). Curare 15,1+2: 59–68.
• Rezensierter Autor, der im laufenden Text (Schüttler nach Fischer-Harriehausen 1971: 311) zitiert wird:
Schüttler G. 1971. Die letzten tibetischen Orakelpriester. Psychiatrisch-neurologische Aspekte. Wiesbaden: Steiner. Rezension von FischerHarriehausen H. 1971. Ethnomedizin I,2: 311–313.
• Autor einer Buchbesprechung / Reviewer:
Pfeiffer W. 1988. Rezension von / Bookreview from Peltzer K. 1987. Some Contributions of Traditional Healing Practices towards Psychosocial
Health Care in Malawi. Eschborn: Fachbuchhandlung für Psychologie, Verlagsabt. Curare 11,3: 211–212.
• Bücher und Monographien / Books and Monographs:
Pfleiderer B., Greifeld K., Bichmann W. 1995. Ritual und Heilung. Eine Einführung in die Ethnomedizin. Zweite, vollständig überarbeitete und
erweiterte Neuauflage des Werkes „Krankheit und Kultur“ (1985). Berlin: Dietrich Reimer.
Janzen J.M. 1978. The Quest for Therapy in Lower Zaire. (Comparative Studies in Health Systems and Medical Care 1.) Berkeley and L.A., CA:
University of California Press.
• Sammelband / Collection of essays (papers) (name all authors):
Schiefenhövel W., Schuler J., Pöschl R. (Hg) 1986. Traditionelle Heilkundige – Ärztliche Persönlichkeiten im Vergleich der Kulturen und medizinischen Systeme. Beitr. u. Nachtr. zur 6. Intern. Fachkonferenz Ethnomedizin in Erlangen, 30.9.–3.10.1982. (Curare-Sonderband/Curare
Special Volume 5). Braunschweig, Wiesbaden: Vieweg.
Blacking J. (Ed) 1977. The Anthropology of the Body. (A.S.A. Monograph 15). London: Academic Press.
• Artikel aus einem Sammelband / Article in a collection of papers:
Schuler J. 1986. Teilannotierte Bibliographie zum Thema „Traditionelle Heilkundige – Ärztliche Persönlichkeiten im Vergleich der Kulturen
und medizinischen Systeme“. In Schiefenhövel W. et al. (Hg), a.a.O.: 413–453. (wenn das Werk mehrfach zitiert wird, sonst komplett nach
obiger Anweisung zitieren, Seitenzahlen am Schluss, … Braunschweig/Wiesbaden: Vieweg: 413–453)
Loudon J.B. 1977. On Body Products. In Blacking J. (Ed), op. cit.: 161-178 (if the vol. is cited more than one time, otherwise citation of references as above, pages at the end, … London: Academic Press: 161–17)
Vornamen vollständig, wenn es einheitlich bei allen Autoren ist / Prenames can be used if all authors are also cited with prenames
Curare-Sonderbände sind Bücher und werden nicht als Zeitschrift zitiert, sondern als Sammelband mit Herausgeber(n) / Curare Special Volumes
are books and are not cited as a journal but as collection of essays with editor(s).
Arbeitsgemeinschaft Ethnomedizin – www.agem-ethnomedizin.de – AGEM, editor of
Curare, Zeitschrift für Medizinethnologie • Curare, Journal of Medical Anthropology, founded 1978.
Former title (1978–2007): Curare. Zeitschrift für Ethnomedizin und Transkulturelle Psychiatrie
AGEM, the Working Group “Ethnomedizin”/Medical Anthropology, registered association with legal capacity seated in Hamburg/Germany, is an association of scientists and academics as well as persons and institutions promoting science, serving exclusively and directly
non-profit purposes. It pursues the promotion of interdisciplinary co-operation between medicine, including history of medicine, human
biology, pharmacology, and botany and adjacent natural sciences, on the one hand, and cultural studies and social sciences, especially ethnology, cultural and social anthropology, sociology, psychology and the sociology of medicine. With view to this goal, and also to diffuse
widely the scientific discourse, it acts in particular as publisher of a journal in the field of medical anthropology/“Ethnomedizin”, organises
specialist conferences on a regular basis, and collects and make accessible relevant literature. (Extract of rules of 1970)
Curare 36(2013)3
Inhalt
161
Zeitschrift für Medizinethnologie
Journal of Medical Anthropology
hrsg. von/ed. by Arbeitsgemeinschaft Ethnomedizin (AGEM)
Inhalt / Contents
Vol. 36 (2013) 3
Gesundheit und Öffentlichkeit:
Medizinethnologische Perspektiven
Addenda und Errata zu Curare 36(2013)1+2 (Namenskorrektur J. A. Valšík) . . . . . . . . . . . 162
Die Autorinnen und Autoren in Curare 36(2013)3 . . . . . . . . . . . . . . . . . . . . . . . . . 163
Ekkehard Schröder: Editorial: Gesundheit und Öffentlichkeit: Medizinethnologische Perspektiven 164
Die Ethnobotanik in öffentlichen Diskursen um Heilmittel, Workshop 41, DGV-Tagung, Mainz,
2.–5. Oktober 2013 (Abstracts: Katharina Sabernig, Valérie Liebs, Julia Wenger, Christian
Schmid) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
Forum
William S. Sax: The Reality of 21st Century Islamic Healing—An Interview with a Muslim Healer 168
Yvonne Schaffler: Is it Wise to Use “Culture” as Category in the Sector of Health-Care? . . . . . . 172
Caroline Contentin el Masri & Elisabeth Hirsch: Sibyllenwurz und Speisedampf. Bericht über
die Ausstellung der Werkstatt Ethnologie Berlin vom 23.04.2012 – 11.05.2012 in Berlin. . . . . . . 180
Christian Kessler: 21 Century Ayurveda – German Perspectives . . . . . . . . . . . . . . . . . 187
Markus Wiencke: Stanley Krippner on his 80th birthday (*October 4, 2012) . . . . . . . . . . . 192
st
Artikel
Anna Trojanowska: Das Wissen über Pilze in polnischen Kräuterbüchern der Renaissance . . . . 195
Tilman Musch: Drugging Cattle: On the Use of Certain Psychoactive Herbs in Fulani Veterinary
Medicine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205
Frédéric Le Marcis & George Rouamba: Trial and Routine. On the Problematic Relation
between Routine Care and “Private Actors” within West-African Health Services (Burkina Faso)
211
Curare 36(2013)3 • www.agem-ethnomedizin.de
Contents
162
Buchbesprechungen / Book Reviews
• Rezension zur Ethnobotanik:
• Beatriz Caiuby Labate & Henrik Jungaberle (eds) 2011. The Internationalization of Ayahuasca.
Berlin (Andrea Blätter) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227
• allgemeine Themen:
• Paul U. Unschuld & Hermann Tessenow in collaboration with Jinsheng Zheng 2011. Huang Di
Nei Jing Su Wen. Annotated Translation of Huang Di’s Inner Classic—Basic Questions. Univ.
California Press (H.-Görtz-Institut, Charité) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . • Ethnography and Self-Exploration. Medische Antropologie Vol. 24(2012)1, Special Issue, edited
by Sjaak van der Geest et al. (Katarina Greifeld) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . • Ehler Voss 2011. Mediales Heilen in Deutschland. Eine Ethnographie. Berlin (markus wiencke) • Katarina Greifeld (Hg.) 2013. Medizinethnologie. Eine Einführung. Berlin (Winfried
Effelsberg) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . • Erika Fischer-Lichte 2012. Performativität. Eine Einführung. Bielefeld (Ludger Albers) . . . • Silke Bertram 2012. Im Puls Papuas – Wo ich meine Seele vergaß – vier Jahre als Ärztin mit
Familie in Papua Neuguinea. Sidihoni-Vlg. (Ernst Schumacher) . . . . . . . . . . . . . . . . . • Oliver Herbert 2011. Todeszauber und Mikroben. Krankheitskonzepte auf Karkar Island,
Papua-Neuguinea. Berlin. (Martin Konitzer) . . . . . . . . . . . . . . . . . . . . . . . . . . . 235
Résumés des articles de Curare 36(2013)3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237
Zum Titelbild & Impressum . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Hinweise für Autoren/Instructions to Authors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . U2
U3
229
230
231
232
233
234
Redaktionsschluss: 15.07.2013
Lektorat und Endredaktion: Ekkehard Schröder
Die Artikel der Curare werden einem Reviewprozess unterzogen / The journal Curare is a peer-reviewed journal
Addenda und Errata zu Curare 36(2013)1+2:
• Addendum: BMI vom Schreibtisch:
In Curare 36(2013)1+2 auf S. 12 und in der Anmerkung 23 zitiert die Autorin Debora Frommeld in ihrem Beitrag „Fit
statt fett“: Der Body-Mass-Index als biopolitisches Instrument Zeitungsberichte über Verbeamtungswünsche, die wegen
eines abweichenden BMIs abgelehnt werden. Im geschilderten Falle handelte es sich um einen Polizeianwärter mit ­einem
ausgeprägt trainierten muskulösen Körper. Wie zu erfahren ist, gelang es dem Bewerber, nach
einem Gerichtsverfahren doch noch eingestellt zu werden. Hier die beiden Quellen: http://www.
derwesten.de/wr/wr-info/zu-muskuloes-fuer-den-polizeidienst-id76939.html • http://www.der
westen.de/wr/staedte/schwelm/muskelspiel-vor-gericht-gewonnen-id348813.html
• Addendum und Erratum zu Autor Valšík:
Der Erstautor des Artikels “Popular Medicine and Traditional Mutilations in Egyptian Nubia”
von Valšík J. A. & Hussien F. H. in Curare 36(2013)1+2: 86–92 heißt nicht Jan A. Valšík, sondern Jindřich A. Valšík (s. S. 89). Eine neuere Diplomarbeit ist seinem Leben und Werk gewidmet (Diplomovka-Vymazalová-Valšík), Brno (Brünn) [http://www.uschovna.cz/en/package/
P8X3L3SBFK7ELFBL-MAT]. Information von Assoc. Prof. Rado Beňuš, Bratislava, Head of
the Department of Anthropology of the Faculty of Natural Sciences of CU, where Prof. Valšík Jindřich A. Valšík
used to work. ([email protected]).
(1903–1977)
VWB – Verlag für Wissenschaft und Bildung • www.vwb-verlag.com
Inhalt
163
Die Autorinnen und Autoren dieses Heftes:
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
Ludger Albers*, Dr. med, Psychiater (Wiesbaden) [email protected] – S. 233
Andrea Blätter, Dr. phil, Ethnologin, Psychologin (Hamburg) [email protected] – S. 227
Winfried Effelsberg*, Prof. Dr.med., Dr. phil, Psychiater, Ethnologe (Freiburg) [email protected] – S. 232
Katarina Greifeld* Dr. phil, Medizinethnologin (Frankfurt) [email protected] – S. 230
Elisabeth Hirsch, Altamerikanistik (Berlin) [email protected] – S. 180
Christian Kessler, Dr.med, M. A., Arzt, Indologe (Berlin) [email protected] – S. 187
Martin Konitzer, Prof. Dr. med, Allgemeinmedizin (MHH) (Schwarmstedt) [email protected] – S. 235
Valerie Liebs, M. A., Ethnologin (Göttingen) [email protected] – S. 166
Frederic Le Marcis, Pr., Ethnologe (Lyon) [email protected] – S. 211
Caroline Contentin el Masri, Ethnologin (Berlin) [email protected] – S. 180
Tilmann Musch, Dr. phil, Ethnologe (Paris, Bayreuth) [email protected] – S. 205
George Rouamba, MA, Ethnologe (Bordeaux) [email protected] – S. 211
Katharina Sabernig*, Dr. med, MA, Ärztin, Tibet-Kunde (Wien) [email protected] – S. 166
William Sax*, Prof. Dr. phil., Ethnologe (Heidelberg) [email protected] – S. 168
Yvonne Schaffler*, Dr. phil., Ethnologin (Wien) [email protected] – S. 172
Christian Schmid, MA, Ethnologe (München) [email protected] – S. 166
Ekkehard Schröder*, Psychiater, Ethnologe (Potsdam) [email protected] – S. 164
Ernst Schumacher*, Dr. med, Psychiater (Zell unter Aichelberg) [email protected] – S. 234
Anna Maria Trojanowska, PD, PhD, Pharmaziegeschichte (Warschau) [email protected] – S, 195
Julia Wenger, Studentin der Ethnologie (Halle) [email protected] - S. xy
Markus Wiencke*, Dr. phil, Psychologe, Ethnologe (Berlin) [email protected] – S. 192, 231
* Mitglieder der AGEM
Curare 36(2013)3
William Sax
168
The Reality of 21st Century Islamic Healing—An Interview with a Muslim
Healer
William S. Sax
Walid Darwish Zamzam was born in 1972 in Lebanon to a family of Palestinian refugees. The family was very large, with eleven brothers and sisters.
His father was an Islamic healer who used herbal
medicine as well as hejama or wet cupping1, and
Mr. Zamzam learned these techniques from him. In
addition, he qualified in Lebanon as a staff nurse.
Since immigrating to England, Mr. Zamzam has
become a leading advocate of hejama, holding frequent workshops on the topic throughout the U. K.
and abroad, and practicing it on a regular basis. He
also practices Islamic exorcism (ruqiya), and in fact
sees no sharp border between the two kinds of healing, as the interview below (conducted on 3rd July
2013 along with my doctoral student Hasan Ashraf)
illustrates.
I first met him in Birmingham in early 2013,
while beginning my own project on ruqiya.2 I was
given his telephone number by an Islamic Bookseller who had attended one of his workshops, and Mr.
Zamzam was kind enough to stop by my hotel one
evening for a chat. He was on his way to London,
accompanied by a Somali exorcist (raqi). At our
very first meeting, I was impressed by the breadth
of his networks: he seemed to know everyone in
the Islamic healing “scene” in the U. K., and did not
hesitate to put me in touch with them. Later, and after many hours of discussion, I came to know him as
someone who is passionately committed to Islamic
healing, which he esteems not only for its therapeutic value, but also as a way to bring people closer to
God. He is equally passionate in his denunciation of
healers who exploit others’ sickness and distress to
earn money. His own charges are very modest, and
sometimes he even heals people for free.
I was able to observe this myself one night when
Mr. Zamzam took several calls on his cellphone
from clients with various problems, as we drove in
his car. One call came from a woman in the USA
whose mother was afflicted by Jinn. Mr. Zamzam
instructed the woman to hold her phone next to
her mother’s ear. He then asked me to hold the
cell phone so that he could keep both hands on the
Curare 36(2013)3: 168–171
wheel, and began to recite the Koranic verses that
are the kernel of ruqiya, occasionally directing me
to speak with the daughter and ask how her mother
was reacting to the treatment. In this way, I experienced the reality of 21st century Islamic healing as
we hurtled down the expressway from Bradford to
London.
Sax: You include wet cupping under the category
“prophetic medicine”: What do you mean by this,
exactly?
Zamzam: Prophetic medicine is based on the guidance of the Prophet, Sallallahu Alaihi Wa Sallam
[“Peace be upon Him”, henceforth PboH]: for example we have to use black seed oil, and this is
based on the guidance of the Prophet. According
to one very authentic Hadith, black seed can cure
any illness except death. Also, prophetic medicine
VWB – Verlag für Wissenschaft und Bildung
An Interview with a Muslim Healer
uses dates and this is also based on a reliable Hadith. If you eat seven dates early in the morning,
you wouldn`t be affected by evil eye or by black
magic. … [There is also a Hadith mentioning] Qustal-Bahri [Saussurea lappa]3, which we normally
obtain from India. You have to crush it to make it
fine, you can sniff it, you can use it with olive oil,
you do some recitation and you can use it for people
affected by evil eye or black magic or whatever.
The Prophet (PboH), said that his followers could
be treated by honey or by hejama, but he forbade
them to be treated by cauterization.
Sax: Do you remember how did you get interested
in this? Did you watch your father, maybe want to
follow in his footsteps? Did he tell you that it should
be your job or what …?
Zamzam: Actually, I used to spend a lot of time
with my father, when his clients came I used to sit
and listen … from my childhood I was interested in
herbal medicine.
Sax: You told me that you lived briefly in Ukraine
and elsewhere, and now you are in the UK. Why did
you leave Lebanon?
Zamzam: You see, for Palestinian people it is very
hard to get a job in Lebanon. If you are qualified as a
nurse or a doctor you can`t work in the government
hospital, you are only entitled to work in the camps.
So this is one of the main reasons I left Lebanon.
Sax: And you went to the UK?
Zamzam: First I went to Denmark and stayed with
my relatives, and later I went to the UK where I am
now a citizen.
Sax: So how did you get started there with hejama
and ruqiya?
Zamzam: In 1996 I had some health problems. I was
affected by black magic, and was very ill. One of
my friends recommended that I do ruqiya healing,
and when I did so I found it was very effective. Later I learned how to do it, and the first time I heard
the Jinn speak was in 1999.
Sax: How did that happen?
Zamzam: I had already learned a lot from my dad,
and I used to recite on people, but it was actually in
1999 that I made real progress. I used to recite “Ayat
Al-Kursi,” one of the greatest sura in the Holy
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169
Book, the Qur`an. I was sitting next to my friend,
and I put my hand on him while reciting silently, but
he took my hand away. Later we were sitting in the
car and I started to recite on him, and then a female
Jinn spoke aloud, and she said, “I love him.” After
that I began to recite and recite and recite, and after
some time the Jinn left him and he was o.k. He said,
“I am back to normal. I feel very light and happy.”
And that is how I started.
Sax: You have told me a lot of stories about your
experiences with the Jinn: fantastic stories! Have
you ever been frightened of them?
Zamzam: To be honest, sometimes the Jinn threaten
you. They say, “I am going to get revenge on you, I
am going to kill you, I am going to do this or that...”.
They try to frighten you. But a good Muslim believes that if you recite Al-Fatiha4, or Ayat Al-Kursi,
or the last two ayats from Surat Al-Baqarah5, it will
give you protection. Now, some non-Arabic speakers find this difficult, but they can recite three quls
(a very short Sura) three times a day.
Sax: What about using amulets (tabiz)?
Zamzam: A lot of people go to Pirs (Sufi holy
men), and get amulets, but they don`t know what`s
in them. And many times I opened the amulet and
found something from the Qur`along with some
numbers and a language I didn’t understand. The
correct way to do healing is to recite from the Holy
Qur`an, not to hang something around your neck.
OK, some people do it and say, “I am using Ayat
Al-Kursi which is the greatest Ayat in the Holy
Qur`an,” and they hang it around their neck or on
their arm. But this means they have to take it into
the bathroom, and this is not allowed.6
Sax: Do the words of the Holy Qur`an also work for
your non-Muslim clients?
Zamzam: Of course! Muslim and non-Muslim, the
Qur`an it will work for them even if they can`t understand it. If they listen and they concentrate, it
will have an effect on the Jinn. I had one lady who
listened to a recorded ruqiya and it worked: the Jinn
spoke!
Sax: So on the one hand you have the ruqiya, which
is directly based on the Holy Qur`an, and on the
other hand you have the hejama technique which
does not have a religious dimension. What`s the link
William S. Sax
170
between the physical technique of blood-letting and
the spiritual technique of ruqiya?
Zamzam: I would say that you should conduct both
procedures together, because they are linked. Hejama can cure physical illness. Are evil eye and black
magic, illnesses? Of course they are! Is epilepsy an
illness? Of course it is! And some of the patients
suffering from epileptic seizure are actually victims
of black magic, they are possessed by Jinn while
others have mental illness. We do both procedures,
hejama and ruqiya, so as to have a more powerful
effect on them.
Sax: What about the relationship between mental
illness and spiritual illness? Do you have some patients whose mental problems are completely biological, or is it always a matter of Jinn?
Zamzam: To be honest, I would have to say that 95
per cent of the cases I`ve encountered are caused by
Jinn. Even in those cases where the patient has been
born with mental illness, the ruqiya will do them no
harm. In any case … most of the cases of mental illnesses I’ve seen were caused by black magic.
Sax: And you think that would be the case for most
people?
Zamzam: Could be … could be.
Sax: You founded the “British Islamic Holistic Medical Council.” Why?
Zamzam: Previously I worked for several organizations, and found that a lot of people are using Islam
just to earn money. I’ll tell you something: One student came to my house from London. I trained him,
and after one week he announced on Facebook that
he was the greatest hejama expert in the world. He
called himself “the father of ruqiya,” and some real
raqis from Saudi Arabia got upset with him. What
was he saying, that he is the father of our Qur`an?
This is haram! But he has got some good people,
a good I. T. team working for him. He has a nice
website: it takes you straight to the message, or they
send you message saying, “We are extremely busy,
but if you would like to leave a brief message about
your location and what you suffer from, we will
ask our specialist to get back to you as soon as he’s
free.” So an Imam from Saudi Arabia came to me
and asked if I knew this guy. I said, “Yes, he came
to me, I`ve trained him in hejama and he took nearly
23 kilos of honey from me and he said he would
pay me.“ I’ll show you: I’ll dial him. [He does so.]
Look at that: “Can`t talk right now, salam-alaikum,
we have received a missed call …” Here, you can
read it.
Sax: [reading out loud] “We have received a missed
call from this number. Would you like an appointment with our specialist raqi? Please text your name,
location, and a brief explanation of your case, and
we shall text you back immediately, Islamic healing,
body and soul.”
Zamzam: But I am not interested in money. I am
more interested in reviving this Sunnah. I would
like to teach people about it. We are charging people but it’s not very expensive. Others are practicing hejama but not following the British law. But
we have a contract with the insurance company, we
have arrangements for the clinical waste, any patient coming to us has to fill out the consultation
form, they have to sign the consent form, and before we do the procedure we find out if someone is
having kidney dialysis or taking (contra-indicated
medications), etc. Otherwise we don’t do it. But the
British Islamic Holistic Medical Council is not only
just hejama, we also do ruqiya and we are going to
begin teaching people how to recite Qur`an.
Sax: While travelling with you in the UK, I got the
feeling that this practice of hejama is growing quite
rapidly now. Is that true? Why is hejama becoming
so fashionable? How much is this due to you and
your colleagues?
Zamzam: I’ll tell you why. The people I have trained
are mostly doctors, dentists, nurses and so on. They
want to treat their families, not to make a career out
of hejama. But mainly I would say it`s because it is
an Islamic treatment.
Sax: What`s the future of hejama?
Zamzam: To be honest, I don`t know. But now it`s
like a Tsunami, no one can stop it. Especially in the
UK, it is spreading everywhere.
Sax: What about the USA?
Zamzam: I visited Phoenix and Texas. I found a
very good response there. They called me actually
again and were expecting me to go on May … I may
return in September.
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An Interview with a Muslim Healer
Sax: But not so explosive as the UK?
Zamzam: No, I think UK is number one with the
hejama.
Ashraf: Are most of your clients Pakistanis or
people from Saudi Arabia living in the UK or from
Bangladesh?
Zamzam: It`s multi-cultural, the students are from
all over. We did have some non-Muslims, but
I would say 99 per cent are Muslim. I’ll tell you
something: If you check on internet, there is something called “Hejama Nation,” their course is now
accredited by the British Islamic Holistic Medical
Council, but they will show you there`s a map, international map, if you are looking for any hejama
therapist internationally, around the world, you can
find the details for them … and to be honest, hejama
is just amazing for people who are taking psychopharmaceuticals, it’s fantastic!
Sax: So you can substitute hejama, and help to get
them off of these psychopharmaceuticals?
Zamzam: It will help them a lot. So many people
have had the hejama and then stopped the medicine,
totally. Many of my patients were receiving anti-depression tablets and they stopped it, others had anxi-
171
ety, they couldn’t sleep and they told me that after
the hejama they started sleeping. The brother of one
of my patients rang me after, two days and told me
that his brother was sleeping like a baby now.
Sax: You know, some anthropologists have written
that it`s all disappearing, that belief in Jinns is going away. Others say it`s growing.
Zamzam: Who said that it is disappearing? It’s
growing, it’s modern, and if you don`t believe in
the Jinn, they will come to you, and then you will
believe in them!
Notes
1. In German: blutiges Schröpfen.
2. http://www.asia-europe.uni-heidelberg.de/en/research/inter
disciplinary-research-groups/mc11-changing-minds.html
3. Saussurea lappa (Decne.) C. B. Clarke. Origin in North India, very common in different medical traditions in the past
and present and old commercial product [German: (Indische)
Kostwurz, Königswurz)]. Synonyms are Saussurea costus
(Falc.) Lipsch., Aplotaxis lappa Decne., Aucklandia costus
Falc., Theodorea costus (Falc.) Kuntze. These botanic synonyms are found as well in the names of corresponding pharmaceutical products. The name of the Genus “Saussurea” is
given in honor of the Swiss botanist Horace Benedict de Saussure (1746–1799).
4. The first chapter in the Qur`an
5. http://quran.com/2
6. Because one should not take the Qu’ran into an impure place.
William S. Sax received his PhD in Anthropology from the University of Chicago in 1987. After that he taught at Harvard University for two years, after which he was employed by the Department
of Philosophy and Religious studies at the University of Canterbury in Christchurch, New Zealand, until 2000, when he became
Professor and Head of the Department of Ethnology at the University of Heidelberg. He has published extensively on the topic of
ritual healing, including the book God of Justice: Ritual Healing
and Social Justice in the Central Himalayas (New York: Oxford
University Press, 2008). Currently he is completing a book on Divine Kingship in the Western Himalayas of North India, is co-ordinator of the Mini-Cluster „Changing Minds“ in the research cluster Asia and Europe in a Global Context http://www.asia-europe.
uni-heidelberg.de/en/research/interdisciplinary-research-groups/
mc11-changing-minds.html // and Heidelberg Co-ordinator of the
Research Network AROGYAM http://www.sai.uni-heidelberg.de/
delhi/index.php?subaction=showfull&id=1344372363&archive=
&start_from=&ucat=4& //
Südasieninstitut, Institut für Ethnologie
Im Neuenheimer Feld 330 • D-69120 Heidelberg
e/mail: [email protected]
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