Demon Research Articles

Siagai Laggek: Pengetahuan Tumbuhan Obat Oleh Penyembuh Sebagai Obat Tradisional di Kepulauan Mentawai

In the Mentawai community there are also shamans who can provide treatment to sick people who are usually called Sikerei. Treatment is usually done by performing a series of ceremonies, so that the evil spirit that causes the disease can be coaxed out of the human body. Usually, those who act as medical experts in the Mentawai are Sikerei who generally come from men. In fact, in Mentawai, especially on the eastern coast of southern Siberut, this healing ability is not only possessed by the Sikerei. The ability to heal the sick turns out that many people in local terms are called Siagai Laggek, even Simatak. These Siagai Laggek alerts are still an alternative for the community to get medical assistance or to obtain healing if someone gets an illness.The method used is qualitative and data collection techniques in the form of observation, interviews and literature study. The purpose of this study is to describe the types of medicinal plants and their use as healers to treat diseases suffered by the Mentawai people.The results show that there are 46 types of medicinal plants used by Siagai Laggek to treat diseases with naturalistic and personalistic disease classifications. The knowledge gained is based on the Arat Sabulungan which interacts between nature, humans and rulers (divine spirit). So that knowledge about medicinal plants used by Siagai Laggek as traditional medicine is based on culture.

Rejection Realized: Saul, the Evil Spirit and the Loss of Kingship

In conversation with tragic readings of Saul’s career, the present article attempts to outline a parallel between the presentation and role of the spirit of YHWH and the evil spirit which afflicts Saul in 1 Samuel. By highlighting the parallel between the two spirits, the following argument suggests that they fulfil similar roles in confirming election and rejection respectively and either empowering or debilitating their recipients. The suggestion is that this analogy offers an appropriate way to understand the wider presentation of the evil spirit which afflicts Saul and has important implications for how we think about Saul’s rejection and his presentation more broadly.

Epileptic seizure first aid practices of publics in Northwest Ethiopia 2021: Unsafe practices of nearly three-fourths of the community.

Religious and sociocultural beliefs influence how people with epilepsy (PWE) are treated and cared for. Many communities in Africa and other developing countries, including Ethiopia, believe that epilepsy is caused by evil spirits and should be treated with herbal plants by traditional doctors and religious leaders. The combination of these sociocultural beliefs and the level of community awareness of epilepsy affect first aid practices in the management of epileptic seizures. This study aimed to assess epileptic seizure first aid practice of public and its associated factors in Northwest Ethiopia, south Gondar zone, Amhara, Ethiopia 2021. A community-based cross-sectional study was conducted using a previously adapted standard questionnaire. A multistage cluster sampling technique was applied. A total of 756 participants were approached and 741 respondents completed the questionnaire with a response rate of 98.02%. Data were entered into Epi data version 4.4.2 and then exported to Statistical Package for Social Science (SPSS) version 24 for analysis. Descriptive and analytical statistical procedures and bivariable and multivariable binary logistic regressions with odds ratios and 95% confidence interval (CI) were employed. The level of significance of the association was determined at p < 0.05. Overall, 71.7% (95%CI: 68.3, 74.9) of the south Gondar community had unsafe practice measures in managing patients with seizure episodes. Individuals who were illiterate [adjusted odd ratio (AOR) = 1.99, 95%CI: 1.00.3.97] and participants who did not take training related to epilepsy (AOR = 2.07, 95%CI: 1.35, 3.17) and had poor knowledge about (AOR = 1.51, 95%CI: 1.06, 2.14) and a negative attitude toward epilepsy (AOR = 2.20, 95%CI: 1.50, 3.22) had unsafe practices compared to their counterparts. Conversely, participants who reached secondary education had safe practice measures (AOR = 0.4, 95%CI: 0.26, 0.63) in the management of epileptic seizures. In this study, large numbers of the south Gondar community had unsafe practice measures in managing people with epileptic seizure episodes. Greater emphasis should be laid on individuals who were illiterate, in the provision of health education and/or training for the community to help them to acquire good knowledge about epilepsy and develop a positive attitude toward epilepsy.

GIANT, DEVIL OR DEATH? THE FINNISH KOLJO IN MYTHOLOGY, TOPONYMS, FOLKLORE AND ARCHAEOLOGY

As described above, koljoand its variants have several different layers ofmeaning that have remained partly parallel and have partly changed. Ac-cording to the traditional view, the meanings of many terms relating to theancient world of belief changed with the adoption of Christianity to accommodate the needs of the new religion (Koski, 1967, 226). The Finnish koljo, a wordoriginally meaning death and significant terrain features, changed to becomepredominantly a name for a mythical giant, with negative connotations at-tached. In many cases, words signifying the spirit of deceased have later ac-quired a negatively loaded content, now meaning an animal, evil spirit or devil(Mikkola, 1905, 9; see also Krohn, 1914, 249; Tommola, 1955, 27). In the case of theword koljoand its variants, the strong association to the biblical Goliathmighthave contributed to the strength of the negative component of meaning.From the etymological and mythological point of view, places called Koljoare not unusual in their nature. Finnish hiisi-places and Estonian hiis-placesare similar in their connection to giant mythology as well as sacrificial sitesand burials (Koski, 1967, 225–226). Koljoand hiisitoponyms also have a closesimilarity in terms of their reference to topographical features associated withsupranormal beings, and in terms of the stories and other elements. Koljomustalso be attached, at least partially, to the rich tradition and group of namescontaining mythological elements. Names, in particular, have contributed tothe spread of the hiisi tradition. The archaeological finds made on the basis ofa koljo name and its possible derivatives make this word especially interesting.Through these names, the interpretation of places of the hiisi type and othersites with similar characteristics and topographical attributes awaits re-evalua-tion in the near future.

African Trado-Medical Diagnosis and Treatments of Affliction in Ola Rotimi’s &lt;em&gt;The Gods Are Not To Blame&lt;/em&gt;

This study examines African trado-medical diagnosis and treatments of affliction in Ola Rotimi’s The Gods Are Not To Blame. Though different studies have been done previously by scholars on treatments of diseases across the world, the aspect of trado-medical diagnosis and treatments of affliction in dramatic works has not been explored. This literary text is purposively chosen due to its contextual relevance and qualitatively analyzed. The study adopted the Freudian psychoanalytic approach which focuses on characters’ psyche and the motivations responsible for their negative thoughts, emotions and actions as presented in the chosen text. It found that abominable offences attract the wrath of gods, evil spirits and ancestors which cause afflictions in African societies. However, non-scientific methods like divination and in-depth interviews and focus group discussions can be employed to diagnose the cause of the life-threatening disease while forms of treatment such as sacrifices, herbal medicines, counseling and so on are provided.

Traditional Medicine Beliefs and Practices among Caregivers of Children under Five Years-The Child Health and Mortality Prevention Surveillance (CHAMPS), Western Kenya: A qualitative study.

Approximately 80% of the population residing in sub-Saharan Africa relies on Traditional Medicine (TM). However, literature on factors motivating the use of TM for children under the age of five in these settings is limited. Such information can guide policy formulation for integration of TM into mainstream health care services. This study aimed to describe the motivation on use of TM among caregivers of children residing in rural and urban communities in western Kenya. The socio-behavioral sciences (SBS) arm of the Child Health and Mortality Prevention Surveillance (CHAMPS) program in western Kenya, conducted a cross-sectional qualitative study in Manyatta-an urban informal settlement located in Kisumu town and Karemo-a rural setting in Siaya County. We performed 29 in-depth interviews, 5 focus group discussions and 11 semi-structured interviews with community representatives (n = 53), health workers (n = 17), and community leaders (n = 18). All the participants were purposively sampled. We performed thematic analysis using both inductive and deductive approaches. Data management was completed on Nvivo 11.0 software (QSR International, Melbourne, Australia). Our findings reveal that some caregivers prefer TM to treat some childhood diseases. Use of TM was informed by illness beliefs about etiology of disease. We observed an appreciation from the study participants that malaria can effectively be treated by Conventional Medicine (CM) while TM was preferred to treat measles and diseases believed to be associated with supernatural etiology such as witchcraft, evil spirit or breaching cultural taboos. TM was also used in instances where CM failed to provide a diagnosis or when CM was 'slow'. TM in such cases was used as a last resort. We observed varied beliefs that motivate caregivers' choice of TM use among children in western Kenya. It is therefore crucial to consider perceptions and socio-cultural beliefs about illnesses when formulating interventions that are geared towards child health.

ETHNO PRACTICE IN BHUTONMADA: A REVIEW

Bhutonmada/Grahonmada is a Psychiatric condition characterized by abnormal behaviour in terms of an exhibition of strength, energy, valour and enthusiasm, defects in perception, retention and memory, abnormality of speech, and abnormality in perceiving self and environment. Bhutavidya deals with the possession of demons or evil spirits and their management. It is widely practised in many parts of India; however, Ethno-practitioners in some regions of Kerala and Karnataka who have proficient knowledge about Bhutavidya are treating patients successfully. A combined approach of Jyotishyashastra, and Daivavyapashraya, like Mantra-Homa-Bali and Bheshaja, are followed by such practitioners. In this approach, Jyothishyashastra is used as a tool for diagnosis, while a combined approach of Daivavyapashraya and Yuktivyapashraya is used in its treatment. This article presents the concept of Bhutavidya explained in Ayurveda along with descriptions of Ethno-practices narrated by a Bhutavaidya residing in Kasargod district of Kerala; information collected through an in-depth, focused Interview.

The genre features of the novels by Marina Paley

First Marina Paley novels are classified as traditional prose. However, her search for an adequate form of expression of the author's worldview led her to genre experiments and gave bright artistic results. The genre features of the story “Under the Sky of my Africa,” its intertextuality and dialogue with Pushkin, are considered. In particular, the author analyzes the problem of “fundamental untranslatability of codes,” the genre features of the travelogue and notes in the context of Paley's entire work. The analysis of main characters also was carried out and includes the correlation of Vanka Telyatnikov with the motives of Russian evil spirits and the trickster. The inner life of Mazaniva Mvunga is studied in the context of the African line of A.S. Pushkin. Bringing together different motives, images, intertextuality, Marina Paley achieves expressive features in creating an actual picture of Russian reality and affirms her ideas about the main values of life.

Worshipping Saint Tran - The Blessed Gods’ Belief in Vietnamese Culture

Blessed gods and the belief in god are unique features in the culture of the Vietnamese community. It can be said that the famous blessed gods are being worshiped all over the territory of Vietnam, such as Hung Vuong (national ancestor), Hai Ba Trung (saint god), Tran Hung Dao (saint god), Lieu Hanh (natural god). In which, worshiping Saint Tran is a form of folk belief in Vietnam, formed through the process of sanctifying and deifying a real historical figure. He became a patron saint for the cause of fighting foreign invaders, protecting the country and helping people to eradicate evil spirits and cure diseases. Within the scope of the article, the author focuses on clarifying the purpose and content of religious activities to worship Saint Tran to show the Vietnamese people’s diversity and richness in their culture and beliefs.

Quelque membre de notre cercle by Danielle Mémoire

Reviewed by: Quelque membre de notre cercle by Danielle Mémoire Warren Motte Mémoire, Danielle. Quelque membre de notre cercle. P.O.L, 2021. ISBN 978-2-8180-5234-1. Pp. 201. The most striking feature of Mémoire’s book is its formal organization. A rhopalic structure is involved here: the text is shaped a bit like a snowball, whose mass increases, then slowly melts. There are seventy-two chapters. The first chapter contains one paragraph, the second contains two, and so forth, until the middle of the book, at which point the chapters begin to decrease until the final one, which once again contains a sole paragraph. The volume’s publisher mentions that Mémoire was inspired by Lyn Hejinian’s My Life (1980)—and indeed the final chapter of Mémoire’s book is composed of a quotation from Hejinian’s book. A life is involved here, too, as a female narrator closely resembling Mémoire herself looks back over the seventy-two years of her life, noting some salient events or impressions from each of those years, in turn. If I hedge a bit on the question of the narrator’s identity, it is because the speaking subject in this text is extremely elusive: “[P]arler de moi (par écrit) ne me plaît pas,” she confesses (164), and that reticence expresses itself in a variety of ways throughout the book. The narrative style is discursive in character, and fragmentary. Like in her other books, Mémoire expresses herself here in a very polished, almost hieratic French. Fully cognizant of that stylistic tendency, she shies away from commenting upon it: “Quant à la très particulière et inintéressante nature de mon combat avec la langue, ce qu’il faudrait, c’est n’en rien dire” (182). Certain themes recur insistently here, as Mémoire exploits the rhetorical power of repetition to her advantage. Some of those themes seem more banal than others—clothing and fashion for instance. Yet even there, Mémoire’s point is more serious than it might appear, involving issues of the presentation of the self. Other themes are more immediately recognizable as weighty ones. Mémoire reflects on the notion of shame on several occasions, both the shame we may feel for ourselves, and the shame we may feel for others. Along the way, she asks a series of intriguing questions, many of which involve literature and its conditions of possibility, its ontology. How can a writer negotiate the gap that yawns between words and things? What is the difference between lying and fiction? What is the status of the lie within a fictional world? How can one usefully compare the ways that real people (Proust, for example) and characters (Marcel) exist? What is the difference between a man of letters and a writer? What does it mean to be a woman of letters? How much attention may one legitimately accord to oneself in asking questions such as those? Whatever hesitation she may feel in that latter regard, this book puts on display a more carefully considered and detailed portrait of the artist than any of Mémoire’s previous works. In its subtle geometries, its intelligence, and its canniness, it invites us to think about a life and a lifework, simultaneously. [End Page 250] Warren Motte University of Colorado Boulder Copyright © 2022 American Association of Teachers of French

Dr. Faustus as a Morality Play

Dr. Faustus's tragic history embodies a play by Christopher Marlowe, in which a man sells his soul to the evil spirit for power and knowledge. The play begins with the hero at the height of his arrival and ends with his falling into grief, death and curse. Faust entered into a contract with Lucifer, 24 years of life on Earth will be allocated, during which time he will have Mephistopheles as his personal servant and attached to the use of magic; however, in the end, he will give his body and soul to Lucifer as a push and spend the rest of his time as a cursed man in hell. This transaction must be sealed in the form of a contract written in the blood of Faustus. After cutting off his arm, the wound heals divinely and the Latin words Homo, fuge! ("Man, run!") Then he shows up on it. Faust ignores the inscription while asserting that he has already cursed his actions so far, thus leaving nowhere to escape. Faust seems to repent in the end and regret his actions, yet it may be too late or irrelevant, because Mephistopheles takes his soul together, so Faust obviously goes to hell with him. The current research addressed "Dr.&nbsp;Faustus" as a morality play after explanation the importance of "morality play", and then its connection through this tragic drama.

The story of the journey with Iblis of the Yemeni Sheikh Abdullah in the Malay "Tale of Merong Mahavangsa"

The narration about the embracing of the Islamic Creed by non-Muslims is often an essential episode in many Malay chronicles. In the «Tale of Merong Mahavangsa» (Chronicles of the Kedah kingdom), this is a separate episode. This is a kind of "framed story", with dramatis personae such as Sheikh Abdullah Yemeni and his fellow traveller and antagonist Iblis, the chief of evil spirits. Before the Sheikh’s eyes, unfolds a series of episodes where the "enemy of mankind" demonstrates its power over man as well as his methods of seducing people from the true path. The climax of this plot is the rebellion of the sheikh, who no longer wants to see the devil tormenting his people, as well as the conversion to Islam of the Kedah ruler and all his subjects. The frame story of Sheikh Abdullah’s journey with Iblis and the mention of real existing characters: several generations of rulers of Kedah and Sheikh Nuruddin al-Raniri, Gujarati philosopher and writer, allows to date it to the mid-17th century.

Black Disappearances

Black Disappearances E.C. Osondu (bio) When Jackson White and his wife disappeared from our town, no one really cared, to be honest. They had been the object of our town's oldest running joke—a black couple with the last name—White. The situation was not helped by the fact that there was also in our hometown a white family with the last name—Black. Conversations often went this way: "Are you asking about the Whites who are actually Black?" "Oh, you mean the Blacks who are actually White?" It was an old running joke but everyone liked the joke and smiled whenever it was made because it was the kind of joke that made people in our town feel that we had transcended such mundane things as race. After all, as the town's librarian often said with elaborate gestures—race was a mere social construct. More on the librarian later. The other joke people loved to repeat was one whose provenance was now lost to the mist of time though the joke remained a favorite. The incident in question transpired in the sixties. It was said that a reporter for the local paper once asked a town resident what he thought about the Color Bar. The resident had responded thusly—we aint got no color bar in this town, the only bar in this town is McCormack's. That too was an oldie but goodie. Jackson White was the kind of Black person that everyone liked. He always had a smile on his face and his manner of speaking was often lyrical and musical. He referred to the townspeople as folks and talked colloquially about folkways. He said all mankind were kinfolk. He had a bottle tree in his yard and would tell people about the evil spirits that were trapped in the bottles overnight. He said that the evil spirits would be killed by the sun the next day. His cobalt-blue clanging bottles added color to our town. Everybody loved him. In the words of his wife, Jackson White was capable of having a lively conversation with a streetlamp. He did yardwork for folks. Mowed their lawns. Trimmed hedges. When a potential client said he was asking for too much money for his services, he would chuckle and tell them that he could recommend a cheaper way of keeping the grass low. When asked what the cheaper method would be, he would say—simply hire a few goats to chew the grass. Everyone loved him. So why would he of all people suddenly one day pick up and disappear with his wife? Folks had a lot to say about the couple's sudden disappearance. "He always talked about moving to somewhere warmer he said the cold here bothered him." "You know what he always said? He said he would always be a Southerner at heart. He said even [End Page 103] when you leave the South, the South never leaves you." "He always spoke glowingly of missing Southern food. All the fried okra and grits and waffles and biscuits. He would lick his lips wistfully as he reeled off Southern menu." "He often spoke of his kinfolk in one of the Carolinas—North or South I don't recall. He said in the Carolinas, people would not walk past each other without exchanging pleasantries unlike here where folks were so flinty they sometimes got offended when you greeted them." Some did remark that it was strange the way they just simply disappeared. That line of reasoning was quickly shut down by those who claimed to be in the know. "His wife never quite liked it here. She was a cold one, that woman." "They were like light and darkness. Her husband was the light, and she was the darkness. All day she sat on the porch, never uttering a word as she cast a judgmental eye on everyone and everything. She wasn't a friendly one. No, not friendly. Kids on their way back from school would wave at her and she would not wave back. She'd give them a dirty look." "But wasn't she born here? Right here in this our little...

"I was forced into it": The continued violation of widows from the Luo community of Kenya through sexual cleansing rituals.

Sexual cleansing is part of the social transition process for widows to become eligible to remarry after the death of her husband. This ritual is conducted to cleanse the widow of evil spirits resulting from the death of her husband. This qualitative study explored the sexual cleansing ritual in the Luo community in southwest Kenya. This paper aims to examine the widows' perceptions of the social constructs surrounding the practice of the sexual cleansing ritual that maintains its continued existence in this community. Twenty-seven face-to-face in-depth interviews were conducted with widows who had undergone sexually cleansing. Data was analyzed using conventional content analysis. Three main themes emerged in the exploration of the social construction of the sexual cleansing ritual of widows. The findings therein highlight the precarious situation of widows and the need for social support services for women who have been sexually cleansed.

Some Observations on Ahriman and his Miscreation in the Bundahišn

Abstract The Bundahišn (Primal Creation) is one of the most important surviving Zoroastrian works in Pahlavi Middle Persian. In this book, the evil spirit Ahriman and his demons play a crucial role in the cosmogonic drama from creation until the end of times, according to the well-known Zoroastrian dualistic system. This article describes the forms and the effects of the onslaught of Ahriman and his evil creatures, and how Zoroastrians explained the nature and the presence of evil and its real influence on the good creation and creatures of Ohrmazd as found in the Bundahišn.

EKSISTENSI UPACARA ADAT PERANG KETUPAT DI DESA TEMPILANG SEBAGAI KEKAYAAN BUDAYA DI KABUPATEN BANGKA BARAT

The tradition of ketupat war held in Air Lintang Village, Tempilang District, West Bangka Regency as a research object aims to introduce and describe one of the cultural wealth in West Bangka Regency. Researchers also worked to find the meaning and values that became the background of the history of the war. This research uses qualitative descriptive research to get descriptive data in the form of oral, and written from a person or group and observe behavior. Data collection is carried out by observing the object to be studied, interviewing cultural figures, and documenting to strengthen the resulting data. This tradition of ketupat war ceremony began in 1883 and was carried out by the chieftain to fight the invaders/pirates. This happened at the same time as a lost girl was eaten by a crocodile demon. Then community leaders flocked to carry out the Village Taber Ritual to avoid disasters by collaborating so as to create a tradition in Tempilang Village, namely the Ketupat War. This ketupat war has the meaning of being able to avoid evil spirit spirits and subtle mahlauk who intend badly to disturb the local community and can clean up all ugly things in the future life. This tradition also contains values including cultural values, social values, local wisdom values, and educational values that can be used as lessons or guidelines in life and can shape the character of the nation's generations.

What mental illness means in different cultures: Perceptions of mental health among refugees from various countries of origin

Introduction: Mental illness remains a significant issue in refugees worldwide. Internationally, there continues to be stigma surrounding mental health, mental illness, and mental health treatment. Cultural stigma is just one of many barriers to mental healthcare for refugees. Perceptions of mental health are culture-specific and continue to play a role in refugees.&#x0D; Purpose: The purpose of this review study is to make distinctions between the perceptions of mental health of refugees based on country of origin because knowing these cultural differences has the potential to improve refugee mental healthcare. This knowledge could contribute to treatment approaches and help break some of the barriers to mental healthcare for refugees.&#x0D; Methodology: An extensive literature review of relevant articles published between 2000-2021 was performed using the databases APA PsycInfo, Global Health, MEDLINE via Ovid, CINAHL Plus with Full Text, and Google Scholar. The following search terms, in addition to other related and relevant terms, were used: “mental health, refugees, mental health barriers, perceptions of mental illness, country of origin.”&#x0D; Results: There were both numerous similarities and differences between the perceptions of mental health among refugees from different cultures. There were similarities in terms of mental health stigma, with certain cultures thinking of mental health/illness as taboo, as shameful, or associating it with evil spirits. A few of the cultures studied had similar ideas about the causes of mental illness, believing it was due to traumatic events or possession by evil spirits. The refugee groups had some common treatment options, including informal conversation, religious-based ideas, and community-level solutions. Some differences between refugees from different cultures involved certain symptoms associated with mental health, including physical symptoms, and differing degrees of religiosity.&#x0D; Discussion: Based on studies reviewed about the perceptions of mental health of various refugee cultures, many recommendations are proposed to improve refugee mental healthcare. Suggestions include focusing on cultural competency and community-level solutions, in addition to implementing mobile health clinics and telehealth.&#x0D; Conclusions: This review discusses the perceptions of mental health, mental illness, and mental health treatment of refugees from numerous countries of origin. It is unique in its inclusion of different groups of refugees. Culture seems to play a significant role in the perceptions encountered. Keeping culture in mind, several recommendations are made to improve refugee mental healthcare, such as more integrative treatment methods and telehealth.

Украшения-апотропеи в женском костюме крымских готов

In the early Middle Ages, the Crimean Goths had jewelry that were endowed with apotropaic or healing properties: hollow jewelry — containers for amulets (cylindrical cases, bulla pendants, earrings with a polyhedron); bells, the ringing of which was believed to ward off evil spirits; composite “noisy” metal pendants with a core of wood, walnut or fruit stone; “brooch” necklaces with large beads and unusual pendants. The article characterizes these objects, identifies a group of analogies, and determines their purpose on the basis of written sources and ethnographic data. On the basis of the state of objects recorded in situ in the burials, a costume with apotropaic decorations is reconstructed.

白蛇文本的雙線淵源及海外影響

The study on sources of the Legend of the White Snake varies from scholar to scholar. It can be culturally related to the Chinese culture of evil spirits. Its elements were dispersedly shown in the Tang Legends and earlier Wei-Jin Mystery novels but never integrated into a complete story or text. Most scholars believe that the text of the White Snake was established in the script of Ming dynasty and developed in the opera of the Qing dynasty. There is a great difference between the text in Song and Ming dynasty and that in Qing dynasty and the source of the added plots such as “stealing a magical herb” and “The Leifeng Pagoda” are still needed to be under discussion. In this paper, the written texts in Three Words will be compared with the oral texts in Baixue Yiyin or other Chinese operas. These two sources are intertwined and resonated with each other in their development of the theme, the characteristic of white snake and the intention, and further reflect the contradiction between the imagination of the public and literary creation through multi- media retellings, and all of these further influence the spread of the Legend of the White Snake overseas.

MUĞLA YERKESİK YÖRESİNDE DOĞUMLA İLGİLİ İNANÇ VE UYGULAMALARI

İnsan hayatında yaşanan bazı temel evreler vardır. Bu evreler, insanı bir evreden başka bir evreye geçirir, kısmen de insanın hayatını değiştirir. Bu evreler; doğumla başlar, evlenme vs. ile devam eder ve ölümle de son bulur. Bu evrelere "geçiş dönemleri" adı verilmektedir. &#x0D; İnsanoğlu, geçirmiş olduğu bu yeni evrelerde, ruhen kendini rahatlatmak adına birtakım uygulamalarda bulunur. Bir şeylere inanmak, daha doğrusu inanma ihtiyacı, insanın doğasında hep var olmuştur ve olacaktır. Bunun sonucunda atadan toruna uygulanagelen âdetlerimiz, gelenek ve göreneklerimiz oluşmuştur. Aslında bugün gerçekleştirilen hemen hemen tüm uygulamalar; atalarımızdan, ninelerimizden, eski Türklerden gelen bir izdir. Bazıları aynı şekilde devam etmekte bazıları ise günümüz şartlarının etkisiyle birtakım değişikliklere uğrayarak yeni bir uygulama hâlini alarak devam etmektedir.&#x0D; Doğumla ilgili uygulamalar, bebeğin anne karnına düşmesiyle hatta gebe kalmadan önce başlamaktadır. Doğum öncesinden başlayıp doğum sonrasına kadar devam eden bu uygulamalarda amaç; kadın ve çocuğun sağlıklı bir şekilde hayatta kalması, kötü ruhlardan korunması ve bir ömür de bu sağlıklı hayatı sürdürmesidir. Bu çalışmada, Muğla’nın Yerkesik yöresindeki bu geçiş dönemlerinden ilki olan "doğum" evresi ele alınacaktır.