Magic for illness and misfortune

Illness and misfortune are the moments when people most often turn to magic. When someone falls ill, a business fails, a child is lost or luck turns, families ask why, and consult a healer, diviner, priest or mediums. Examples include the Mexican limpia, the African consultation of a diviner, the Islamic ruqyah, the Hindu or Buddhist temple rites, the Korean gut and the Catholic blessing of the sick. This page covers the pattern and its risks. It is not medical advice, and illness needs real medical care.

Why and who

Many traditions ask two questions: how did this happen, and why to me? A medical account answers the first. Traditional systems often address the second, linking misfortune to relationships, envy, taboo or spirits. A consultation then names a cause and a remedy, which may involve cleansing, offerings, protective objects or a ceremony. A diviner may be consulted, a healer called, a priest asked to pray or a shrine visited, and in many households several of these happen at once.

Help and hope

Rites of crisis bring people together, give a role to the family and offer hope when treatment is limited. Researchers have documented comfort and reduced distress after ritual. Many people use medicine and ritual together, and many healers support that. The pattern becomes dangerous only when ritual displaces treatment. Many practitioners also give practical advice about rest, diet and family conflict, and some of this advice is sound and some is not.

Blame and exploitation

Crisis also creates a market for fear. Fraudulent healers tell clients they are cursed and sell expensive cleansing. Accusations of witchcraft often follow illness, with violence against the accused. Exorcism of people with mental illness has caused injuries and deaths, including documented cases in churches in several countries. In some societies, a bad event is the signal for a ritual of the whole community, with confession, reconciliation and shared offerings.

Care and context

Public health programmes now involve community healers in work on issues such as HIV, maternal health and mental health, since many people consult them first. Scholars of medical anthropology call this a plural system of care. The sensible approach is to seek qualified medical help promptly and treat other support as company. Public health bodies urge anyone with a serious illness or injury to seek a clinician at once, and to treat traditional help as complementary to that care and never as a replacement for it.

Photo credits on this page

The small pictures above come from Wikimedia Commons under free licences. Some are cropped to fit.

Bald's Leechbook: Unknown, the Internet Archive scan is low quality, and some of the tex, Public domain, source

Curse: Katsushika Hokusai, Public domain, source

Korean shamanism: Hyewon Shin Yun-bok (申潤福: 1758-early 19th century) (혜원 신윤복 (申潤福: 1758-, Public domain, source

Stambeli: Youssefbensaad, CC BY-SA 4.0, source

Machi: Unknown author, Public domain, source

Ghost Dance: Unknown author, Public domain, source

Mongolian shamanism: Enrique Bendicho, CC BY-SA 4.0, source

Bori: Tremearne, A. J. N. (Arthur John Newman), 1877-1915, Public domain, source

Rainmaking rites: SJasminum, CC BY-SA 4.0, source

Ring shout: Attributed to John Rose, Public domain, source

Segnature: SeAnstapa, CC0, source

Zār: Emad Nemati, CC BY-SA 4.0, source

Traditional healers of Southern Africa: Wizzy, CC BY-SA 3.0, source

Laying on of hands: User:Lipsio, CC BY 3.0, source

Fortune-telling: Taras Shevchenko, Public domain, source

Illness and misfortune: practices that mark them