Araştırma Makalesi
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Socio-Psychological Effects of the Beliefs on Supernatural Beings: Case Studies from Southeast Anatolia

Yıl 2018, Cilt: 3 Sayı: 1, 10 - 19, 24.07.2018

Öz

This study explores traditional beliefs and practices on the
supernatural beings as well as their effects in Southeast Anatolian society.
Case studies from six provinces of Southeast Anatolia indicate that there are still
severe socio-psychological effects of the demonic possession, albeit constant debate
about the existences of supernatural beings is seen throughout the region.
While the religious and sacred books have a different approach to this issue,
this field study illustrates that the supernatural forces are mostly regarded
with exaggeration and great fear. Moreover, the people in Southeast Anatolia
seem to be inherited the traditional beliefs and practices of supernatural beings
from their religious, cultural and socio-environmental background.  

Kaynakça

  • Alamri, Y. (2016). Mental illness in Saudi Arabia: Stigma and acceptability. International Journal of Social Psychiatry, 62(3), 306-307.
  • Al-Habeeb, T. A. (2003). A pilot study of faith healers’ views on evil eye, jinn possession, and magic in the kingdom of Saudi Arabia. Journal of Family and Community Medicine, 10(3), 31-38.
  • Alosaimi, F. D., Alshehri, Y., Alfraih, I., Alghamdi, A., Aldahash, S., Alkhuzayem, H., Albeeeshi, H. (2014). Prevalence of psychiatric disorders among visitors to faith healers in Saudi Arabia. Pakistan Journal of Medical Sciences, 30(5), 1077-1082. Doi: 10.12669/pjms.305.5434.
  • Ben-Yehuda, N. (1987). Deviance and Moral Boundaries. Chicago: University of Chicago Press.
  • Black, J. & Green, A. (1992). Gods, Demons and Symbols of Ancient Mesopotamia. London: The British Museum Press.
  • Campion, J. & Bhugra, D. (1997). Experiences of religious healing in psychiatric patients in South India. Social Psychiatry and Psychiatric Epidemiology, 32 (4), 215-221.
  • Erkanal, A. (1985). Mardin Yöresinden Yeni Assur Dönemi Mühürleri. III. Araştırma Sonuçları Toplantısı, 20-24 May, Ankara’1985, Ankara: T.C. Kültür Ve Turizm Bakanllgi, Eski Eserler ve Müzeler Genel Müdürlügü, Pp. 379-388.
  • Erkanal, H., (1984). 1983 Girnavaz Kazıları. VI. Kazı Sonuçlan Toplantısı, 16-20 April, Izmir’ 1984, Ankara: T.C. Kültür Ve Turizm Bakanllgi, Eski Eserler ve Müzeler Genel Müdürlügü, Pp. 121-136.
  • Erkanal, H., (1985). 1984 Girnavaz Kazıları. VII. Kazı Sonuçlan Toplantısı, 20-24 May, Ankara’1985, Ankara: T.C. Kültür Ve Turizm Bakanllgi, Eski Eserler ve Müzeler Genel Müdürlügü, Pp. 201-210.
  • Games, A. (2010). Witchcraft in Early North America. New York: Rowman & Littlefield Publishers.
  • Goodare, J. (2016). The European Witch-Hunt. New York: Routledge
  • Kua, E. H., Chew, P. H. & Ko, S. M. (1993). Spirit possession and healing among Chinese psychiatric patients. Acta Psychiatrica Scandinavica, 88, 447-450.
  • Krawietz, B. (2002). Islamic conceptions of the evil eye. Medicine and Law, 21(2), 339-355.
  • Lim, A., Hoek, H. W. & Blom, J. D. (2014).The attribution of psychotic symptoms to jinn in Islamic patients. Transcultural Psychiatry 0(0), 1-15, Doi:10.1177/1363461514543146.
  • Lim, L., Goh, J., Chan, Y.-H. & Poon, S.-H. (2015). Mental health literacy and the belief in the supernatural. Open Journal of Psychiatry, 5, 334-341.
  • Mehra, M. & Agrawal, A. (2016). ‘Witch-hunting’ in India? Do we need special laws? Economic & Political Weekly, LI (13), 51-57.
  • Middleton, J. & Winter, E. H. (2004). “Introduction”. In: Middleton & Winter (eds.) Witchcraft and Sorcery in East Africa. London: Routledge. Pp. 1-26.
  • Özkaya, V. & Coşkun, A. (2009). Körtik Tepe, A new Pre-Pottery Neolithic A site in South-eastern Anatolia. Antiquity, 83(320), Project Gallery.
  • Peters, J. & Schmidt, K. (2004). Animals in the symbolic world of Pre-Pottery Neolithic Göbekli Tepe, south-eastern Turkey: A preliminary assessment. Anthropozoologica, 39(1), 179-218.
  • Qureshi, N. A., Al-Amri, A. H., Abdelgadir, M. H. & El-Haraka, E. A. (1998). Traditional cautery among psychiatric patients in Saudi Arabia. Transcultural Psychiatry, 35(1), s75-83.
  • Razali, S. M. & Najib, M. A. (2000). Help-seeking pathways among Malay psychiatric patients. International Journal of Social Psychiatry, 46(4), 281-189.
  • Razali, S. M., Khan, U. A. & Hasanah, C. I. (1996). Belief in supernatural causes of mental illness among Malay patients: impact on treatment. Acta Psychiatrica Scandinavica, 94, 229-233.
  • Sa’ad, R. A. M., Razali, Z. A., Sanip, S. & Rani, M. D. M. (2017). Knowledge and attitude of Malaysia’s Muslim faith healers in dealing with the mentally ill. Mental Health, Religion & Culture, 20 (10), 1015-1027, Doi:10.1080/13674676.2018.1428793.
  • Siddiq, A. B. (2017). Pastoral societies of Mardin province in southeastern Turkey -some anthrozoological aspects. Mukaddime, 8(2), 253-265. Doi: 10.19059/mukaddime.296314.
  • Somasundaram, D., Thivakaran, T. & Bhugra, D. (2008). Possession states in northern Sri Lanka. Psychopathology, 41, 245-253.
  • Szpakowska, K. (2009). Demons in ancient Egypt. Religion Compass, 3(5), 799-805.
  • Ünal, A. (1988). The role of magic in the ancient Anatolian religions according to the cuneiform texts from Bogazköy-Hattusa. In: Mikasa, P. T. (ed.) Essays on Anatolian Studies in the Second Millennium B.C. Wiesbaden: Otto Harrassowitz. Pp. 52-85.

Doğaüstü Varlıklar Hakkındaki İnançların Sosyo-Psikolojik Etkileri: Güneydoğu Anadolu Bölgesi’ndeki Vaka Çalışmaları

Yıl 2018, Cilt: 3 Sayı: 1, 10 - 19, 24.07.2018

Öz

Bu çalışma, Güneydoğu Anadolu'daki doğaüstü
varlıklar üzerindeki geleneksel inanç ve uygulamalarının yanı sıra toplumlar
üzerinde bu düşüncelerin etkilerini incelemeye çalışmıştır. Güneydoğu
Anadolu'nun altı ilden elde edilmiş vaka çalışmalarının incelemesinde,
bölgedeki doğaüstü güçlerin varlığına ilişkin sürekli tartışmalar olsa da, bu
güçlerin musallattan dolayı hala çok ciddi sosyo-psikolojik etkilerine
rastlanmaktadır. Bölgedeki kutsal kitaplarda bu konuya farklı yaklaşımların
olmasına rağmen, bu etnografik çalışmada doğaüstü güçlerin, daha çok abartı ve büyük
korku üreten bir konu olarak bulunmaktadır. Ayrıca, Güneydoğu Anadolu'daki
toplumlar, doğaüstü varlıklar hakkında inanç ve geleneksel uygulamaların dini,
kültürel ve sosyo-çevresel geçmişten miras aldığı görünmektedir.

Kaynakça

  • Alamri, Y. (2016). Mental illness in Saudi Arabia: Stigma and acceptability. International Journal of Social Psychiatry, 62(3), 306-307.
  • Al-Habeeb, T. A. (2003). A pilot study of faith healers’ views on evil eye, jinn possession, and magic in the kingdom of Saudi Arabia. Journal of Family and Community Medicine, 10(3), 31-38.
  • Alosaimi, F. D., Alshehri, Y., Alfraih, I., Alghamdi, A., Aldahash, S., Alkhuzayem, H., Albeeeshi, H. (2014). Prevalence of psychiatric disorders among visitors to faith healers in Saudi Arabia. Pakistan Journal of Medical Sciences, 30(5), 1077-1082. Doi: 10.12669/pjms.305.5434.
  • Ben-Yehuda, N. (1987). Deviance and Moral Boundaries. Chicago: University of Chicago Press.
  • Black, J. & Green, A. (1992). Gods, Demons and Symbols of Ancient Mesopotamia. London: The British Museum Press.
  • Campion, J. & Bhugra, D. (1997). Experiences of religious healing in psychiatric patients in South India. Social Psychiatry and Psychiatric Epidemiology, 32 (4), 215-221.
  • Erkanal, A. (1985). Mardin Yöresinden Yeni Assur Dönemi Mühürleri. III. Araştırma Sonuçları Toplantısı, 20-24 May, Ankara’1985, Ankara: T.C. Kültür Ve Turizm Bakanllgi, Eski Eserler ve Müzeler Genel Müdürlügü, Pp. 379-388.
  • Erkanal, H., (1984). 1983 Girnavaz Kazıları. VI. Kazı Sonuçlan Toplantısı, 16-20 April, Izmir’ 1984, Ankara: T.C. Kültür Ve Turizm Bakanllgi, Eski Eserler ve Müzeler Genel Müdürlügü, Pp. 121-136.
  • Erkanal, H., (1985). 1984 Girnavaz Kazıları. VII. Kazı Sonuçlan Toplantısı, 20-24 May, Ankara’1985, Ankara: T.C. Kültür Ve Turizm Bakanllgi, Eski Eserler ve Müzeler Genel Müdürlügü, Pp. 201-210.
  • Games, A. (2010). Witchcraft in Early North America. New York: Rowman & Littlefield Publishers.
  • Goodare, J. (2016). The European Witch-Hunt. New York: Routledge
  • Kua, E. H., Chew, P. H. & Ko, S. M. (1993). Spirit possession and healing among Chinese psychiatric patients. Acta Psychiatrica Scandinavica, 88, 447-450.
  • Krawietz, B. (2002). Islamic conceptions of the evil eye. Medicine and Law, 21(2), 339-355.
  • Lim, A., Hoek, H. W. & Blom, J. D. (2014).The attribution of psychotic symptoms to jinn in Islamic patients. Transcultural Psychiatry 0(0), 1-15, Doi:10.1177/1363461514543146.
  • Lim, L., Goh, J., Chan, Y.-H. & Poon, S.-H. (2015). Mental health literacy and the belief in the supernatural. Open Journal of Psychiatry, 5, 334-341.
  • Mehra, M. & Agrawal, A. (2016). ‘Witch-hunting’ in India? Do we need special laws? Economic & Political Weekly, LI (13), 51-57.
  • Middleton, J. & Winter, E. H. (2004). “Introduction”. In: Middleton & Winter (eds.) Witchcraft and Sorcery in East Africa. London: Routledge. Pp. 1-26.
  • Özkaya, V. & Coşkun, A. (2009). Körtik Tepe, A new Pre-Pottery Neolithic A site in South-eastern Anatolia. Antiquity, 83(320), Project Gallery.
  • Peters, J. & Schmidt, K. (2004). Animals in the symbolic world of Pre-Pottery Neolithic Göbekli Tepe, south-eastern Turkey: A preliminary assessment. Anthropozoologica, 39(1), 179-218.
  • Qureshi, N. A., Al-Amri, A. H., Abdelgadir, M. H. & El-Haraka, E. A. (1998). Traditional cautery among psychiatric patients in Saudi Arabia. Transcultural Psychiatry, 35(1), s75-83.
  • Razali, S. M. & Najib, M. A. (2000). Help-seeking pathways among Malay psychiatric patients. International Journal of Social Psychiatry, 46(4), 281-189.
  • Razali, S. M., Khan, U. A. & Hasanah, C. I. (1996). Belief in supernatural causes of mental illness among Malay patients: impact on treatment. Acta Psychiatrica Scandinavica, 94, 229-233.
  • Sa’ad, R. A. M., Razali, Z. A., Sanip, S. & Rani, M. D. M. (2017). Knowledge and attitude of Malaysia’s Muslim faith healers in dealing with the mentally ill. Mental Health, Religion & Culture, 20 (10), 1015-1027, Doi:10.1080/13674676.2018.1428793.
  • Siddiq, A. B. (2017). Pastoral societies of Mardin province in southeastern Turkey -some anthrozoological aspects. Mukaddime, 8(2), 253-265. Doi: 10.19059/mukaddime.296314.
  • Somasundaram, D., Thivakaran, T. & Bhugra, D. (2008). Possession states in northern Sri Lanka. Psychopathology, 41, 245-253.
  • Szpakowska, K. (2009). Demons in ancient Egypt. Religion Compass, 3(5), 799-805.
  • Ünal, A. (1988). The role of magic in the ancient Anatolian religions according to the cuneiform texts from Bogazköy-Hattusa. In: Mikasa, P. T. (ed.) Essays on Anatolian Studies in the Second Millennium B.C. Wiesbaden: Otto Harrassowitz. Pp. 52-85.
Toplam 27 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Bölüm Makaleler
Yazarlar

Abu Bakar Siddiq 0000-0001-5838-2695

Yayımlanma Tarihi 24 Temmuz 2018
Yayımlandığı Sayı Yıl 2018 Cilt: 3 Sayı: 1

Kaynak Göster

APA Siddiq, A. B. (2018). Socio-Psychological Effects of the Beliefs on Supernatural Beings: Case Studies from Southeast Anatolia. Artuklu İnsan Ve Toplum Bilim Dergisi, 3(1), 10-19.