Tārīkh-i pizishkī i.e., Medical History

One of the increasing contrasts between the knowledge of anthropology and medicine is the digging of an interdisciplinary tunnel deep into the pristine field of folk medicine; A treasure whose product brings great achievements for human knowledge and in particular, the health of human societies.

One of the sublime and neglected trends in the field of traditional Iranian-Islamic medicine, which is deeply rooted in the experience of profit and intuition of the Salaf tribes, and deciphering its mysteries beyond comparative study, will be the source of scientific development through reverse engineering. , Folk medicine and folk medicine. Cells woven into the body of knowledge of traditional medicine, composed of belief, experience and dignity, which reflect the transcendence of revelatory teachings and the transmission of great experiences.

According to the saying, the medical knowledge of the Islamic period (from the second century to the fourteenth century AH, when new sciences arrived in Iran) consisted of three completely different bodies: medicine as knowledge, that is, that part of medical knowledge which as a "scientific" heritage »It reached Muslims from various passages and drinking fountains (including Indian medicine, Greek medicine, pre-Islamic Iranian medicine and Syriac medicine) and by scientists, most of whom were Iranians, men such as Ibn Sina, Rabantbari, Razi, etc. And grew. Second, medicine as a medical theology that excelled through the resources of Taba al-Nabi, Taba al-A'imah, and Taba al-Reza, and third, medicine as a people, which uses "popular" medical knowledge and more All chest to chest proud and spread.

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This article sheds light on the deep structure of the Zaar ritual through focus-group interviews and interviews with key informants. The Zaar ritual consists of a spiritual network including ritual subjects whose perception of roles and status make the anthropological comprehension of the ritual possible. To this goal, this article focuses on Mama Fatemeh (a female Shaman from BandareLangeh) and her circle of followers. As the focus-group interviews were limited to Mama Fatemah and her spiritual children who have been cured by her powerful remedies and healing in this study, a comparative approach to the anthropological aspects of the cultural meaning of Zaar is important. As such this article considers the practice's African roots and look at how Zaar is observed in its continent of origin. It does, however, extend its discussion to African countries where Zaar exists.

This paper is to study ethnic - medicine anthropology with non-herbal medicines, such as animal and mineral components in the cities of Torbat e jam, Taibad and Khaf, one of the environs of Khorasan province. In most rural and urban areas of the research territory, the treatment of diseases traditionally acts in this way: to treat earache, they drip the milk of a woman who has born a girl into the ear. Toothache is relieved by putting lamb fat and salt on the tooth. To eliminate Jaundice swallowing gudgeon is prescribed. In urban and rural areas to these four cities to treat children’s cough and chest pain, they warm some cotton and wool with fire, smoke, and put it on the chest. They believe the heat of these two relieves the pains.

These methods and many others have experienced over the years and the indigenous healers and even adults still cure diseases using existing facilities and according to the type and level of disease. Traditional methods of treatment with non-herbal medicines have a particular importance, which will be discussed in this paper.

Prayer experts of some Turkmen tribes considered as holy ones are involved in treating (healing) a variety of physical and mental illnesses in the area of Turkmen Sahara. Turkmens other tribes living in the area tend to visit for treatment since these people believe that their ancestors are related to the four Caliphs of Islam. This has a huge impact on ill people both physically and mentally and held them feel heald. The present research deals with comparative study of treatment ways of these prayer experts belonging to two tribes of Ata and Khoje. It also studies different kinds of prayers in terms of illnesses and the ways the experts make use of the prayers applied on patients. Implementation of these prayers individually or in groups praying ceremonies of (Yeke Yasin or Qerq Yasin) has done by prayer expert of these tribes goes under investigation, too.

Digging Qanat (a series of well-like vertical shafts, connected by gently sloping tunnels) is one of the most exhausting occupations. Few Qanat diggers (Muqqanis) spend their lives in complete physical health after ending their job lifetime. The present research aims to study traditional methods applied to prevent and treat occupational diseases which are highly incident among Qanat diggers of Yazd province. Mostly, they contract diseases related to respiratory system and a kind of skin disease known as “Ab Gaz”. Presented data have been gathered by the author from the field studies and interviews carried out with Qanat diggers of some cities including Bafgh, Zarch, Ardakan, Abargoo, Tabas, Marvast, Harat and Yazd during Azar and Day 1389/November, December, January/2009.

The article concentrates on the rituals and traditions of healing in Kermanshah culture area including a study on all key aspects such as belief system, tradition and exorcism. This article discusses on psychological illness among people and techniques which are used in remedy of ill people by healers. This article makes an attempt to show how natural elements can be given spiritual/Sacred meaning in folk medicine of this Iranian culture area. In addition to taking some evident examples of folk medicine of Kermanshah culture area; this article draws some compressions of these examples with other Iranian ways of sacred healing among Iranian ethnic groups. It should be clear that the verbal dimension of ritual healing includes a key part of ethnic/folk medicine in this region. This key part is known as Doa (Prayer) by the local people under study. Regarding importance of prayer, this article lays emphasis on Doa in analysis of ritual healing as the topic of this research.

Acknowledge beliefs and modality of people’s tenets against the illnesses, is one of the most important indexes in the field of folklore studying. Among the centuries, fear of the sicknesses and injuries caused the humans to find the proper remedies by means of nature’s elements. On the other hand, poor knowledge of medicine and hygiene actuate demotic believes about curing, preventing the illnesses and faith healing methods. We have many books about plebs culture of Iran’s regions and also about Iran’s traditional medicine at our disposal which indicates that Iranian people have rich history of amulet objects. Based on the traditional believes, those mentioned objects have some metaphysical powers against the daisies. One of the best-known amulets in Iran is a kind of agates called ‘TAMIMA’. TAMIMA, gems in black color with white spot or vice versa, is one of the oldest human beliefs and probably most-common non-scientific faith which can normally be found as a necklace using to avoid bad events. Current article is intending to investigate the usage of amulet agates, especially TAMIMA type, in Boushehr province, Iran, and its effects in people’s culture.

One of the branches of Anthropology is Botany. In the history, plants have been present in human life to cure diseases; in other hand in point of Anthropology study of plants (herbs) in Iran is a new study, so introduce medicine plants and development of herbal medicine attitude in Iran is needed and necessary. In this article that is a result of study and the library documents, try to give native science in the field of using oak treatment in some settlements in the Zagros region.

Disease is a physical phenomenon which is fused with religious beliefs for a long time. As treatment decreases the human’s suffering from disease, it gives the person who treats the patient a mythical force.

Treatment is sacred and the first people who have done it are sacred in Iranian mythical thought. Traditional ways in treatment have a special role particularly in people who suffer from mental disorders in south of Iran.

Those who do treatment, treat the diseases which have necessary experiences for it. Each of them usually has ability to treat one or some of special diseases. Therefore diseases cannot be treated by same person. Some people who do treatment are bone-setters, some treat mental disorders and others are local midwife who help women to give birth.

People who do treatment learn two ways of treatment in this area. Some of them acquire it from their parents and some are equipped with ways of treatment by relating to fairy and conquering it. Some others gain ways of treatment empirically by practicing.

This article deals with studying these people, their traditional name and their traditional ways.

Research in traditional herbal and non-herbal medicine is one of the important items in anthropological studies. This study deals with theories of herbal treatments, non-herbal treatments, treatment by praying and orison, magic treatment and in some cases spell, and such things. Aromatherapy (herbal treatment) represents the ethnic culture and practical experience in the prevention and treatment of diseases in ancient eras. This paper tries to explain the use of medicinal plants among Kurmanjis in the towns of Kalat Naderi, Dargaz and Ghouchan examined. In these areas, treatment by local plants has an utmost importance and many diseases and conditions are treated by surrounding plants or they can be prevented from occurring. The use of local plants for the treatment in Khorasan Kurmanji region has been predominantly dependent on environmental conditions, climate and ethical requirements.

Therefore, in this study we have attempted to carry on our research based on naming the plant, method of treatment, ways to convert plant to extracts and essences, herbs parts used as medicine, dosage of usage, time of usage, value, and so on for the prevention and treatment of diseases research and have recorded the results.