Tag Archives: evil eye

Nazar or the “Evil Eye”

Background/Context:
The interlocutor (AG) is a roommate of the interviewer (INT). She grew up in the Bay Area with a rich Punjab heritage.

Description: (told over text)
(AG): “The evil eye for Punjabis is called nazar, and like other cultures it means someone is jealous of your successes. It has to do with people’s auras, so if you’re around people who are negative and jealous of you or your success you can get affected by nazar. it can basically impede your life and like the path to move forward like I said the other day.”

(INT): “Is there a way to get rid of it?”

(AG): “Yeah the way my dad’s mom would protect them from nazar would be to take 7 red chilis and then circle them around their head 7 times, then throw the chilis into fire.”

(INT): “Do the chilis do anything? Like what are they there for?”

(AG): “I think its something like how chilies can attract all that bad energy quickly and then they get thrown into fire to destroy it.”

INTERLOCUTOR’S OPINION:
(AG): “I mean, nazar is just like, a thing that’s always present in my life I guess? I’m not too worried about getting affected by nazar since I know how to cleanse it, but then again, I think I’m pretty aware of peoples auras and try to only hang around with people who give off good vibes :)”

FINAL THOUGHTS:
I know that a lot of cultures share this belief in an “evil eye,” which is pretty heavily based in the belief that people’s negative energy can affect you badly in the same way that their positive energy can benefit you. I think this belief can also be applied to the need for explaining the unknown, such as why people must endure hardships, illness, and loss. Nazar is a possible explanation for these negative things, and by purifying oneself from the evil eye, they could purify themselves from everything that’s holding them back as well.

BURNING ESPHAND

MAIN PIECE:

Informant: So my grandma does this a lot and I actually just asked her for clarification about it, but… A lot of the time when I was younger, and especially now, I’ll like wake up and the house will smell like… Smoke… It smells like burnt popcorn, almost? And it’s not like a great smell. And I always thought, like, “Oh, like, my grandma put something in the toaster-oven for too long.” But it turns out it’s an intentional thing. So what she’s doing is… There’s this thing called Esphand… And it’s almost like… Black sand, it looks like? It almost looks like little seeds. I’m not sure what it actually is. It’s not edible. But… Something that Persians do––particularly Persian mothers or grandmothers––is they will put it, you know, in like a pan on the stove, and they’ll toast it and it burns and it smokes, and it smokes very quickly. And it fills the house with that like burnt popcorn aroma… And they’ll like get a towel or something and sort of wave it through the air so it like fills the house… Um… Yeah, and that smoke is supposed to cleanse the air. Um… And it alleviates any bad luck. It’s not that it gives you good luck, but it just prevents bad things from happening, sort of. And the Esphand is, it’s not like only confined to the home? Uh… It’s also… It can be incorporated into weddings? It’s not really done these days, but something they would do in the past is… They would kind of sprinkle the Esphand on the ground before the bride as she was walking. And as she was walking down the aisle, uh, they would kind of… Actually burn it in front of her as she was walking. So someone was leading, walking in front of her, and she would walk through the smoke… So it was kind of like… Like cleansing her on her way. So she’s entering into this marriage cleansed of bad luck.

INFORMANT’S RELATIONSHIP TO THE PIECE:

Informant: My grandma, she would usually do it if my sister and I weren’t home, ‘cause she knew it––we’d always complain about it… And actually when I was at college, she’d do it, like, she would do it for me, right? Like to… Cleanse my spirit from afar. So that was an interesting kind of practice… And it’s not really about the Esphand… It’s what you do with the Esphand. It’s the ritual…  But it’s not like––it’s not an everyday type of thing. It’s only if she’s like––if she’s nervous, she’ll do it. It’s like to cleanse bad luck. So like, if the family is preparing for something and she, uh, doesn’t like want anything to go wrong… Like at the beginning of the pandemic it was a little bit more common… Like she was doing it more than she ever had before, I think. Or at least, I noticed it more. But like, when I was in high school, I hardly knew it was a thing. Like sometimes I’d just come home and like, “Ugh, someone burned something,” you know? 

REFLECTION:

In Folk Groups and Folklore Genres: An Introduction, Elliott Oring claims there is “difficulty [in] interpreting the meaning of symbolic acts in human behavior” (55). In order to give meaning to the act of burning Esphand, one must first be familiar with its ties to the evil eye. The lighting of Esphand is thought to ward off the evil eye. The evil eye is a contagious form of magic; if someone who has the evil eye engages with you, they may bring on bad luck or “jinx” you (jinxing stems from the concept that if you have a jinn attached to you, you bring on bad luck). For example, if a houseguest who has the evil eye compliments a child on their beauty, a mother or grandmother might burn Esphand to clear the air, concerned that the child has been met with an evil eye (i.e. been jinxed) and is thus at risk of their beauty being ruined. While burning Esphand is unique to Persian culture, the act of trying to reverse bad luck is shared across cultures. Similar actions include throwing salt over a shoulder or knocking on wood. These behaviors (performing an action to remove bad luck) can be referred to as a conversion superstitions. The existence of conversion superstitions suggests that humans have an underlying, psychological preoccupation with controlling luck and fate; if we are apprehensive that something will go wrong, it makes us feel better to perform a ritual or action that is meant to steer things in a more desirable, less unlucky direction. And these rituals or actions only have meaning through their association with reversing bad luck.

ANNOTATIONS:

Source cited above:

Oring, Elliott. Folk Groups and Folklore Genres: an Introduction. Utah State University Press, 1986. 

Further reading(s):

“Esfand & The Evil Eye.” My Persian Kitchen, 2016, www.mypersiankitchen.com/esfand-the-evil-eye/#:~:text=It%20is%20pretty%20safe%20to,curse%20on%20someone%20else’s%20behalf.

Saba Soomekh. “Iranian Jewish Women: Domesticating Religion and Appropriating Zoroastrian Religion in Ritual Life.” Nashim : a Journal of Jewish Women’s Studies & Gender Issues, vol. 18, no. 18, Indiana University Press, 2009, pp. 13–38, doi:10.2979/NAS.2009.-.18.13.

Red Ribbon Against Evil Eye

Main piece: A red ribbon to ward off the evil eye. It can be a little ribbon pinned on the outside, or on the undergarments, and especially if there are people in the room that you’re going into that may not like you or be jealous of you, and you have to have a red ribbon. Not all the time.

I don’t know all of it, but the evil eye is against negativity. There are people who don’t wish you well, not you specifically. Just like there are people who want everything wonderful to happen for you and with you. But there are people who don’t. They say they have the evil eye. And people wear a red ribbon to ward off the evil eye. You pin the red ribbon on your heart, underneath. Not showing. It makes you live. The evil eye can’t hit me where I live, my heart. The idea is that if you’re going to be around people that you know are not on your side, and will try and wish bad things for you, you ward off those spirits by wearing a red ribbon, bounces right off. 

Background: My informant is a seventy-nine year old Jewish woman living in Baltimore, Maryland. She is also my grandmother. She describes herself as a follower of “bubbe-meises” (Yiddish), translated to “grandmother’s fables”, or a more serious version of old wive’s tales that are often accompanied by superstitions. 

Context: Her husband (who does not believe in the red ribbon superstition, nor most other ones) immediately brought up the red ribbon when I asked my informant about the superstitions she follows. My informant believes the red ribbon to be an incredibly held belief, and does not remember where she heard it from, but doesn’t believe it to be an exclusively Jewish superstition. 

Analysis: The evil eye is an interesting variation of the Jungian collective unconsciousness; the idea that there are people out there who simply wish you badly, and this subconscious/unspoken malediction could potentially cause real harm. This superstition revolves around the folk object of the red ribbon, and its placement. While my informant was not sure why the ribbon had to be red, or the significance of it, red as a color representing good luck/good fortune has been true in many different cultures/religions, such as China and Hinduism. The red ribbon working as a talisman represents a barrier between any potential harm and the soul of its wearer, which is emphasized by my informant’s placement of the ribbon (she has worn it both over and under her clothes) next to her heart, which serves as an example of James Frazer’s sympathetic magic. The ribbon serves as a piece of contact/contagious magic, which relies on “an action or an element that was once touched by or connected to the designated target of a
magical act” (115).

When asked about this placement, she tapped her heart and said “that’s where I live”, which indicates that it is less physical/bodily harm to be wary of, and that the soul is what is spiritually affected by the evil eye. My informant also emphasized that she does not wear the ribbon all the time (like she never wears it at home or when she visits family), but only when she believes she is going to be entering a situation where people could potentially cause harm unto her. The talisman then acts as a way to safeguard her from the “other”, people outside her social group or identity that could potentially not wish her well, either because of her personally, or the identity group she represents (she does wear the evil eye when she is with new people for the first time, or in crowds). As this is a Jewish custom, and Jews are a minority that have often been persecuted against, it makes sense that people would want a way to feel safe and protected against “evil eyes” in a discreet, non-showy way that establishes their religious or ethnic identity to potential ne’er-do-wells. This practice has also been associated with Kabbalah, and also exists in the variant of a red wool string tied around one’s wrist.

Dundes, Alan, and James George Frazer. “The Principles of Sympathetic Magic.” Essay. In International Folkloristics: Classic Contributions by the Founders of Folklore, 109–18. Lanham, MD: Rowman & Littlefield, 1999.


White Things: An Account of Demon Possession

The Interviewer will be referred to as ‘I’, and the informant as ‘S’. Explanations and translations for Hindi words will be italicised and in parentheses. The Informant is a 52-year-old Punjabi mother, born and raised in North India.

S: We’ve had a possession in our own family! If you talk to mama (the informant’s mother), her own sister died… she was like that. She was a very bright, bright, exceptionally bright kid. I think she was just younger than mama, the second born. She was in college, one of those typical toppers, this and that, very bright. And… now I don’t know too much, but there was a family gathering, and it was like, “kisi ne kuchh khila diya hai,” (someone has fed her something) because she was… [she acts it out, makes a face by crossing her eyes and rolling them back, making a strained noise] like, as if she was possessed at times, she was acting crazy. And, I think she got… I don’t exactly know how she went, but she went (died). She was in college when she went, so young. I don’t remember exactly how, but I remember that this whole thing, I remember as a personal thing, I was always told this, we all were, in the family, because sometimes mama would tell us she was still around because her going wasn’t peaceful, not content, she would… like, feel the spirit sometimes.

I: Was this pre-partition or post?

S: Post, post. This was mama’s younger sister. She died when she was in college, but she was born pre-partition. See, what they said to us was that one of the relatives who was jealous had fed her something, haan (yes), that’s why they told us, “Safed cheez kisi se mat lo.” (Don’t take anything white from anyone.) Even when we were little, mama always told us, be careful of things people offer you, but never accept something that is white. She specified that. Like kheer (a white staple dish, like a sweet rice pudding), so never take kheer from anyone. Jaadu tona (Urdu and Punjabi for witchery, sorcery), is what it’s called in Punjabi, where someone’s fed you something, or you’ve ingested something, you’re spelled and then you act differently like you’re possessed or cursed, under nazar (bad luck, evil). You do weird things, then, act like you’re… you know, crazy, so you dance, or tremble, or shake, sometimes make weird noises. This story became, kind of… a teaching, a lesson for us, even though nobody really knows the whole story, not even mama.

Analysis:

Within Indian culture, the idea of nazar is common, something you need to caution everyone about and physically ward off—a method of warding off nazar is detailed, in part, in “The Lemon-Chilli Bad Luck Repellent” (http://folklore.usc.edu/the-lemon-chilli-bad-luck-repellent), and a method used to ward off demon possession is detailed in “Don’t Kick the Watermelon!” (http://folklore.usc.edu/don’t-kick-the-watermelon!)—whenever it’s suspected to have fallen upon someone. Simultaneously, the act of “behaving weirdly” is often generalised and exaggerated, the concern can be misplaced when put down to nazar or possession. This is why I asked the question about the partition: the partition was a turbulent time, after finally gaining independence from their colonizers after centuries, having to uproot and move from one region, now in Pakistan, to another, in modern India, through all the trials and tribulations of the time… well, it would have been very traumatic for anyone, especially a child. Therefore, I wanted to ask that question to bring another idea into play: the idea of untreated and un-recognised trauma, manifesting as this “weird behaviour”, being thought of as possession or nazar, leading to an early, unexplained death… it’s a grim thought, but that sequence of events is familiar, even without the supernatural explanation and course of action. However, this woman’s story is now a lesson to the children and adults of this family, a mysterious thing, the story being exaggerated and mystified further with time, while also being a lesson to not take things, especially white things (a common superstition), from anyone, rooted in a folk belief that these invite nazar, or even witchery. The evil eye, or nazar, is also observed in ancient Mesopotamian and Egyptian ideology and texts, where they used incantations to ward off negative spirits and witchery, resulting in odd behaviour or sickness. [For more on this, see: “MESOPOTAMIA AND EGYPT.” Beware the Evil Eye: The Evil Eye in the Bible and the Ancient World: -Volume 1 Introduction, Mesopotamia, and Egypt, by John H. Elliot, 1st ed., The Lutterworth Press, Cambridge, 2016, pp. 77–104. JSTOR, https://www.jstor.org/stable/j.ctt1cgf2hs.9.]


The Lemon-Chilli Bad Luck Repellent

The Interviewer will be referred to as ‘I’, and the informant as ‘C’. Translations for Hindi words will be italicised and in parentheses. The Informant is a 43-year-old Sindhi man, born and raised in Maharashtra, India.

C: This is like our own desi (of the country, essentially self-reference by South Asians) evil-eye. To ward off evil. 

I: Great! So, what is it?

C: We call it nimbu-mirchi (lemon-chilli), I don’t know if it really has an official name, but basically you have… you thread lemon and green chillies, alternately, and you make about a six-inch length thread, and normally, you know how you have the evil eye? I think it’s an Egyptian concept, the eye to ward off evil? That’s kind of a similar thing, this is our way of warding off nazar (the evil eye, bad luck). So that is something, even now, when people buy a new car, a new house, a new office, or during poojas (prayer), this, that, the other, a new baby is born, weddings, whatever… it’s a very standard thing to put this. You’ll find it hanging, dangling under every single truck on the road, they still have it. They’re sold at all traffic lights, you’ll see some people, street-sellers going around with nimbu-mirchi pieces. And Saturday is like a special day when everybody’s supposed to buy it and do it. Like, that shani (Saturn, and also the prefix to the word for Saturday, but it is also used to refer to negativity), right? Something like that—shani bhari hoti hai (Saturn, and therefore Saturday, is heavy, and the negativity associated with it), or whatever. You even use chillies and salt, or lemons and chillies to remove nazar from people, you take it and swish it around their entire body to lift the nazar. My niece used to have a lot of chest congestion, colds, it was like her chest wasn’t even clear for four days in a month… we did it for her, my mother did, because she believed it was nazar. I know my friend’s mother did the same thing for her grandson too, it’s very common.

Analysis:

The idea of nazar is very common within Indian culture, and so is this particular ritual of removing or preventing it. Anywhere you go, you will probably see a nimbu-mirchi dangling somewhere, from the rearview mirror of a car, to the entrance of somebody’s house. Similarly, the chilli-salt/chilli-lemon ritual along with a chant or prayer is very common to alleviate people of strange, persisting illnesses or odd, out of character behaviour—another account of this can be found in “White Things: An Account of Demon Possession”, at http://folklore.usc.edu/white-things:-an-account-of-demon-possession. Indians are largely a spiritual people, we like knowing things are auspicious, bringing good luck and warding off the bad, often relying on cultural superstitions and practices. So, culturally, both of these things make sense: the ritual, as well as the folk object that the lemon-chilli string is. What these practices convey falls within a very prominent folk belief: negativity (that comes with Saturn, as well as with negative emotions and the evil eye) must be warded off, discouraged, and good luck and blessings can be attracted, through poojas (prayer) and physical symbols of luck like the nimbu-mirchi, along with a person’s own lifestyle and deeds (their karma).