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Jacobsson L, Merdasa F. Traditional perceptions and treatment of mental disorders in western Ethiopia before the 1974 revolution. Acta Psychiatr Scand 1991: 84: 475-481. This article describes the traditional concepts and treatment of mental disorders in the Oromo areas in western Ethiopia before the revolution in 1974. There are three traditional cultural influences operating: traditional Oromo thinking, the Coptic church and the Islamic culture. One important element in traditional Oromo thinking is that each person is believed to possess an uyuna, which is a special divine agent that can descend upon people, but also means a persons character and personality. In the traditional Oromo society, the Kallu is the religious leader who, through an ecstatic ritual technique, can investigate the causes of the disorder and advise what to do. Mental disorders are generally explained as resulting from disturbances in the relationship between people and divinity. The second important cultural element in western Ethiopia is the orthodox Coptic church, which usually looks upon mental disorders as possession by evil spirits, which are thus treated by specially gifted priests and monks by praying and giving holy water or eventually exhortation. According to Islamic teaching in the area, mental disorders are caused by evil spirits sent by God to punish the unfaithful people. Some Muslim sheiks treat mental cases with prayers, but herbal remedies are also used. There is a great intermingling of these different cultural and religious elements and people attend different healers and religious leaders more depending on the reputation of the person than on cultural and religious affiliation.
L. Jacobsson, F. Merdasa
Department of Psychiatry, University of Urnea, Sweden, Department of Surgery, Hasleholm Hospital Hasleholrn, Sweden
Key words: Ethiopian ethno-psychiatry; traditional treatment; transcultural psychiatry; psychiatric anthropology
Lars Jacobsson, Department of Psychiatry, University of Urnei, S-90185 Umei, Sweden Accepted for publication July 20, 1991
Ethiopia is one of the oldest states in Africa where three major cultural influences have traditionally been operating: the Coptic Christian church, Islam and traditional African thinking. For hundreds of years the government was in the hands of kings and emperors who kept the country in a feudal situation where modern western thinking only slowly was introduced. Still, in the beginning of the 1970, it was possible to find areas where people continued to live rather uninfluenced by western ideas and techniques. This situation was rather abruptly changed by the revolution in 1974, when a series of changes started that will probably change the society fundamentally. For many years psychiatric facilities were scarce in Ethiopia. Still in 1990 only a few Ethiopian psychiatrists and some foreign ones are working in the country. The number of psychiatric beds is less than 500 in a country with more than 50 million inhabitants. This means that very few mentally ill people will ever be offered psychiatric care. Instead, they have been and will be treated and cared for in a traditional system that none the less offers many different possibilities.
There are a few studies on the traditional perception and treatment of mental disorders in Ethiopia. These have mainly considered spiritual healing, but also other traditional ways of managing mental illness (1-6). In a comprehensive and recent study, Kortman (7) described and discussed the traditional way of looking at mental disorders and the traditional treatments offered in the central parts of Ethiopia around Addis Ababa. The aim of this article is to present the perception of the background to mental disorder and the different kinds of traditional healers and treatments that existed in western Ethiopia at the end of the old Ethiopian empire just before the revolution in 1974. Because of a series of circumstances, the data have not been published until now, but we believe that the data are still interesting as a background to understanding the new situation that has developed because of the changes of society during the new political regime and also from a more general transcultural point of view. Forthcoming studies in this field would also benefit from studies such as this.
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The data were mainly collected during 1969 and 1971 when the authors were working at the Tafari Makonnen Hospital in Nakamte in western Ethiopia. Information was gathered through interviews with patients, health workers of different kinds in the hospital and health centers in the area and colleagues. In 1973 one of the authors (LJ) spent 3 months in the field interviewing Coptic priests, Muslim sheiks and other traditional healers. The most important and influential persons in the different groups were chosen for the interviews. For example, the Coptic bishop in Nakamte, the leading traditional healer in the area and the most influential Muslim sheik in Nakamte were interviewed. But also a number of other persons belonging to the Coptic church, the Islamic confession, the group of traditional healers and other key informants in the society. Some further supplementary information was collected during visits in 1976 and 1984. The hospital and the clinical setting have been presented elsewhere (8). The interviews were rather open in character but aimed at receiving a comprehensive picture of the ideas the informant had about mental disorders and their nature, occurrence and treatment in the society. The findings are presented under two headings, traditional teaching and concepts of mental disorders in different cultural and religious groups and traditional treatment.
Traditional teaching and concepts Traditional Oromo concepts of humanity and mental health beliefs
The Wollega province is mainly inhabited by Oromo (Galla) tribes. In contrast to the tribes around Wollega, the incorporation of this tribe into the Ethopian empire was rather peaceful because the native ruler, the Galla king of Nakamte, and many of these people were converted to the Coptic church before the incorporation. So the Amharic-Ethopian culture had been very influential for a rather long period of time. Knutsson (9) has described the Galla concept of humanity and divinity. According to his presentation, the traditional concept of humanity in these Galla-dominated areas is threefold. One category of concepts is composed of objective, anatomical knowledge, especially concerning skeleton and muscles, astonishingly rudimentary, however, despite the general knowledge of the anatomy of animals. A second category describes the parts of man thought to be essential in the sense that they are either bearers of life or the mainspring of a mans mental faculties such as gara, the region of the di476
aphragm that is especially linked with a persons mental faculties and personality. The will and expressions of feeling emanate from this region. By judging a mans gara as bad or good, strong or weak, brave of cowardly their whole person is given a characterization. Gara inkabu means he has no gara, he is unable to think and do things well. The eyes also have special faculties, as they are supposed to transmit the power a person possesses, his ayana. The evil eye, buddha, which is a general concept throughout Ethiopia, is a feared cause of diseases, especially in children and young people. Usually nice, handsome children and youngsters who might attract someones envy are the victims. Blood, diga, is connected with life and this makes it difficult to obtain blood for transfusions in medical care; even getting a small blood sample is sometimes impossible - it might not be replaced (10). Third, each person is believed to possess an ayana, which is a special divine agent. Ayana is a concept with several meanings. Apart from a divine being that can possess or even better descend upon humans, it also means a persons quality, character and personality. It is both a character and its cause. It is also regarded as a divine guardian of the family, ayana abba - the fathers ayana, in Amharic: yabatu wukabi. Like the individual and the family, the lineage and clan have their ayana abba and all ayana abbas are ultimately identified with Waka - God, who is the ayana abba of all Galla. He knows everything and above all he has the knowledge of truth and justice - duga, which leads him to punish crime - Cuba. As in the human world, there is a division in the suprahuman between evil and good. On the suprahuman side it leads to the concepts of good and evil ayanas. The evil ayanas are like Waka in power, but yet unlike him because of their immoral quality. The evil uyunas, usually called seytans, are not directly comparable to the Christian concepts of the devil as always and forever the ultimate evil. The seytans can be persuaded and calmed with appropriate respect. To the Oromo, the problem of evil can be satisfactorily explained as the result of mans crime and Divinitys punishment. It is when the duga-Cuba theory is no longer applicable, when no breachers of the rules are found that one refers to seytans. The seytuns represent the seemingly unmotivated chaotic and anarchic type of evil.
Teachings of the Orthodox Coptic church on mental health and disorders
The Coptic church was established in the Wollega province in 1873 and is still expanding into the rural areas where the old Oromo culture and religion are still practiced. Even in areas where the Coptic church
Although there are a lot of educated priests and lay people in these congregations, the main belief among lay people is still that mental illness is caused by evil spirits, and exorcism is widely practiced in these congregations. Some of the foreign missionaries share this belief, and others are much concerned about this practice because they feel it is not the whole truth. Even among many of the educated young Ethiopian church leaders, the evil of life is personified in evil spirits, which have their own community, like the human society, with their chiefs, soldiers etc. These evils are also male and female and may be able to reproduce themselves. Possession is increasing in some places, whereas in others it is very uncommon.
Teachings of the Muslims on mental health and disorder
Islam, like Christianity, has concerned itself with the mentally ill and their religious leaders, the sheiks, are consulted in their homes or in the mosques to solve all kinds of problems, somatic as well as psychological (12). In Wollega, the Islamic religion was rather recently established. It is said to have been introduced in Wollega about 1900 and as yet there are not so many educated Muslims in leading positions able to teach and hold the offices of sheiks, etc. In other parts of Ethiopia, Islam has been established for a long time and, in Wollo, there is a center for Islamic tradition, teaching and practice that is said to be one of the most interesting and one of the leading tenters for the Muslims in East Africa. The general concept of life is that God brings health and disease,
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Jacobsson & Merdasa money and poverty, to people. He does so not to hurt people, but only to execute his will and to see whether a person is faithful and believes in Allah he brings these different fortunes or misfortunes upon people. Every disorder has its own treatment and God knows the treatment. So if it is his will he can cure everything. Mentally ill people are ill because they dont pray, dont keep the fast, they visit women and dont wash afterwards and maybe they dont pray enough, etc. Then God sends evil spirits, jinnh (seytans) to punish them. There are two different kinds of mental derangement: jinnh can give physical power but detracts the mental power thus making people violent and mad; or jinnh takes the physical power from a person but the mental functions remain intact. The person becomes weak, might fall down in the street, get a headache, be unable to work sometimes, etc. The concept of the evil eye - buddha - is not a true Muslim belief but it is commonly accepted even among the Muslims. Jinnh comes to a person and locates in his eyes and makes only his eyes buddha. According to the informants, buddha is not supposed to produce mental disorders but mostly stomach trouble. Alcohol is condemned according to Islamic tradition. It is bad for the health, burns the heart and takes your mind off your body. The following story was told as an example of the harmful effects of alcohol. A drunk was lying vomiting on the road when a dog came up and licked the vomit from his mouth. The man said to the dog May God bless you, because you have respected me - thus, demonstrating the fate of man who drinks alcohol, being served by a dog and furthermore, blessing the dog! There is a definite difference in alcohol-drinking customs between the Muslims and the Christians of different confessions. Even the evangelical mission congregations have a rather liberal view of alcohol. On the contrary, the use of chat (Catha edulis) is much appreciated as a gift from heaven and chat is chewed widely among the Muslims, especially in eastern Ethiopia (Harar), but also in the towns along the roads in other parts of the country among the Arabic tradesmen. The habit is increasing among students at the higher grades and at the university of Addis Ababa. It is supposed to help the believer continue praying and facilitate the contact with God and it prevents one from doing bad things. It is also used in some areas as a treatment for mental disorder, for example, by chewing and spitting the saliva on the face of the patient. In Wollega, chat is known only as a remedy for the common cold - the leaves are put into coffee or tea. Otherwise it is only used as a mild stimulant. Suicide always stems from Satan who pushes a person to commit suicide because of lack of faith. Homicide may be the result of a person having been insulted by others and in that case it might be acceptable. Impotence, one skid said, is the greatest problem in Ethiopia. The causes are manifold, some men get tired or old, most get drugs from enemies, which make them impotent, and if a man has visited too many women in his youth he might become impotent.
Traditional treatment The herbologist - surgeon, woggesha (Amharic)
He or she usually starts as a bone-setter. Often his father has done this before him and he has learnt from him. It is, however, also possible for a person to start from scratch and gain a reputation as a good bone-setter and by and by he will add more and more abilities as people come to him with different sorts of disorders. Often he will carry out circumcision and open abscesses with a piece of hot iron. The cutting of the uvula and the extraction of the roots of the front teeth in small children are measures used rather frequently in different disorders among children. Some of them also take on complicated deliveries. Their treatment consists above all of massage of the uterus which might end up in the rupture of the uterus. They prepare plasters and bandages of different kinds often with great skills and practice the massage of muscles and aching parts of the body. Cupping is also within his field - in cases of headaches, a scalp artery is opened along-side and the horn is put around and blood is sucked out. He also uses plants in his practice. Oil extracts from certain trees are used in some delivery cases. Mental cases, fevers, and allergies from snake poisons are treated with the smoke of certain kinds of wood, which is collected and cut into pieces and put into a small pit in the ground and set on fire. The patient has to kneel above the fire covered with a piece of cloth, as if he were in a tent, with the smoke from the fire causing him to sweat copiously, sometimes so much water will come out of his body that the fire will go out. Three courses of this treatment expel the evil spirit from him. The ensets, false bananas, are sometimes used in the treatment of impotence; bread prepared from enset will cure this ailment. People also use to take their children to let him touch them for many different troubles often of an apparently psychosomatic kind.
Spiritual and mystic healers
The tanquais who practice in Wollega are often people who walk around, coming originally from the central parts of Ethiopia. They are supposed to be in direct contact with the devil. Often they have some church education and are able to read Geez, the official language of the church, but they are supposed to have committed themselves to the devil as a kind of fallen angel. These tanquais are often difficult to distinguish from the deptera. Often it is just a matter of words whether a practitioner is called deptera or tanquai, although being tanquai is not so very reputable nowadays. The tanquais prepare amulets with writings on them; they make offerings or give advice about offerings to special spirits if necessary. They do this for money and are feared a lot by the people, but still they are consulted as the last resort in severe cases. Direct contact with the devil is a dangerous thing, even for the tanquai, and this is the reason why he charges a lot of money for his services.
The kallu. A counterpart to the Amharic tanquai in Oromo society is the kallu - kallicha - who, in his pure form (the kallu) is a ritual leader of great dignity, but whose role has been imitated by more unscrupulous people who use their capacity to become possessed to treat people in return for payment (kallicha). People go to the kallichas, often as a last resort in their attempts to get cured. The two important elements in the kallu institution are the ecstatic ritual technique and the capacity to become possessed combined with special moral qualifications. These moral qualifications (for example, the kallu should be genealogically clean, he must respect traditional taboos and rituals and he must be truthful in his dealings with other people) give him his position as a leading ritual expert in traditional Oroma areas. Ultimately, his position and power stem from his possession of ayana and his connection with divinity - Waka. The kallu (Oromo) must be separated from the kallicha (Amharic), although this is not always done even amongst the Oromo themselves. Both display possessional capacities, but one of the differences between them is the much lower social status of the kallicha, who is often looked upon as using his powers for his own profit and above all using black magic and sorcery, unlike the kallu, who is in contact with the good spirits and untimately with Waka. A kallu doesnt ask his clients for gifts or payment but the kallicha is notorious for his attempts to get money from his clients, sometimes even by threats. It is impossible to absolutely distinguish between these two roles. They constitute two social extremes in the category of ritual experts characterized by ecstatic ritual technique and possession (9). The kallu is the main healer in the traditional Galla so479
ciety and his sphere of responsibility is very wide, ranging from care of the acute insane to acting as judge in protracted conflicts about land. In its present form, the kallu institution is a rather new phenomenon and the possessional element has been introduced recently. The kallu is consulted for all kinds of problems and the ritual has been described by Knutsson (9) as the wovega system. Woregu means to promise, specifically to make a vow. There are three important elements in this system: 1) a public confession made in the kallus ritual house during a dalugu ritual; 2 ) a vow which says that the supplicant will make a gift to the ayana when his problem has been solved; and 3) the votive gift, for example, the regular offering every year, every 6 months and so on of an animal or salt bar or whatever. Through the wovega system a contractual relationship is created between a kallu and his client and the vow is considered to be absolutely binding. The investigation of a case starts with a kind of cross-examination and if a cubu can be identified the kallu can immediately advise some act of ritual penance but, if this is not possible, the case is referred to the uyana during possession. Generally, the problems are explained as resulting from some kind of disturbance in the relationship between people and the divinity through breaches of the customary rules. These ways of explaining sickness, crop failure, childlessness, accidents and other problems together with the indirect method of dealing with them are typical of the kallu institution. The kallu is not a magician or a medicine man in the sense of knowing directly effective remedies. Some of these kullus have a very strong position, even in relation to the government, and have been appointed district governors; one was even a provincial governor. The relationship between the kallu and his client is much like that between the patient and his psychotherapist.
act as a guardian spirit. The seances might last for one or several days while the members are dancing and drumming and then negotiations between the Zar doctor and the newly introduced person are going on. Often the members of the seance are women and there is a clear sexual content in the cult. The spirits are usually of the opposite sex and are supposed to have marriage-like relations to their victims. The possessed women often report that they have had intercourse with their male spirits. The Zar cult seems to be losing its status more and more in the areas where it has been strongest. In the central and southwestern parts of Ethiopia, the cult did not apparently gain such a position in society as it did in the north. In Wollega, for example, even well-informed people hardly know of it.
The Muslim sheik. The Muslim sheik has a role in Islamic society very much like that of the kallu in the Oromo society. His treatment consists of prayers, reading the words of Allah for the patient and then the jinnh (the devil) will cry and jump inside the afflicted person and finally leave him. Preparations of charms with writings on paper or skin with the words of Allah are also used for treatment of mental disorders. These charms, however, are mainly used as preventive measures. The sheiks also practice healing with herbs and surgery and many of them practice as wogeshas (bone-setters).
Conclusion
The Zur cult. This spiritual cult in northern Ethiopia has been described in detail by Messing (1) and Leiris (14). From Ethiopia it has spread to the neighboring countries of Egypt and Sudan and to the Arabian peninsula. It is headed in each locality by a person, usually a woman, who has come to terms with her spirit and who is able to manipulate the spirits of her patients through her own more powerful spirit. As there is no definite cure, but only remissions of the disease, the patient has to remain in the cult-society. Illnesses being treated include hysteria, severe apathy, migraine, epilepsy, rheumatism, infertility, miscarriage and numerous functional ailments. The Zar doctor calls on his spirits when in trance and negotiates with the spirit of the patient about sacrifices and gifts that will please him and get him on good terms with his victim - maybe even to
In western Ethiopia, as in other developing countries, there are recognized mental disorders that easily fit into current psychiatric classification. This mainly refers to psychotic states or more severe mental disturbances. In general, however, there is no clearcut division between physical and mental disorders as there is in the industrialized societies. Accordingly, there is a clear interaction between physical and spiritual healing, for example when spiritial formulas have to be ingested or when verbal remedies have to be gathered with proper spiritual ceremony. Although there are three major religio-cultural systems operating in the area, the Coptic-Amhara, the animistic-Oromo and the Islamic, there is a commonly shared belief that mental disorders are caused by evil spirits or other evil forces such as bewitchment and curses. There are several different indigenous institutions for dealing with mentally disturbed people and it is apparent that they have an important social function. Particularly in the sphere of neurotic disturbances, the psychotherapeutic techniques that the various traditional healers and priests have developed fit very well into the culture and
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