Chapter one
- Introduction -
* Research community (temporal and spatial boundaries)
Since ancient times, man has sought to develop techniques and practices of a therapeutic and recreational nature with the aim of reaching solutions to the psychological pressures he faces. Two practices that exist in Sudan, namely Zar and Kujur*, can be counted among these practices. They are practices that are in harmony with the cultural and social heritage and find acceptance in the collective unconscious.
The researcher had previously conducted a descriptive field study of the phenomenon of fatigue and the accompanying emotions in the Zar ritual and its relationship to psychological relaxation (Amal Al-Nour, 1997). Among the results of that study were:
1- The practice of Zar can be considered a psychophysiological phenomenon in terms of its distinctive motor performance and the emotions that accompany it and the internal and external changes that result from the practice and the subsequent relaxation and feeling of psychological well-being.
2- The emotion resulting from the practice of Zār includes a cognitive aspect and can be described as an automatic emotional charge that provides the practitioner with a desire and response to the noisy atmosphere on the one hand, and on the other hand it leads to a weakening of the will of the practitioner, making it vulnerable to submission to the personality of the treating Sheikha.
Based on these two main results, the researcher generated a hypothesis that sees the practice of the Zar ritual as more than just psychological recreation, as she noticed that these rituals contain many of the techniques used in various schools of psychotherapy. The hypothesis put forward by Taha Bashar, which says that “the most successful techniques in the Zar ritual is the period of emotional arousal for the patient, followed by the period of releasing tension,” had the spark effect that motivated the researcher to develop her previous research by focusing on the variables of the dance movement and the emotions accompanying it, which is a movement that is performed in a context full of symbolism.
Another motive that encouraged the researcher to undertake this study was her observation, through following up on the literature that dealt with the phenomenon of zar, that most studies focused on issues related to the origin of zar, describing and analyzing it in light of social and cultural factors, in addition to some descriptive and analytical psychological studies. To the best of the researcher’s knowledge, the phenomenon of zar has not been subjected to an experimental study for the purpose of clarifying its therapeutic effects, despite the presence of similar phenomena in other societies that have been subjected to experimentation despite the difficulties of measurement.
Accordingly, the current study begins by subjecting the variables of the dancing movement and the emotions accompanying it to experimentation with the aim of testing the hypothesis of the extent of its positive effect as a psychological treatment, without neglecting the role played by other independent variables such as belief in aging and the treatment approach. There is no doubt that the planned experimental study brings with it the necessity of using the descriptive analytical method based on direct observation of the ritual practice and unstructured interviews with a patient addicted to the rituals of zar and another who is convinced that she recovered from her illness as a result of treatment with zar, in addition to an unstructured interview with a traditional sheikha of zar.
This starting point is based on the fact that the Zar ceremonial rituals contain techniques that can be compared with many of the techniques used by various schools of psychotherapy: psychoanalysis, behavioral therapy, group therapy, Gestalt therapy, psychodramatic therapy, expressive arts therapy, and relaxation therapy. This fact imposed on the researcher to develop a theoretical framework in which the various techniques and the theoretical foundations on which they are based in these different therapeutic schools are addressed.
Among the most prominent concepts in schools of psychotherapy, which can be approached with some techniques in the Zar ritual, one can observe emotional release, hypnosis, free association through movement and emotions, signs of transference and subtraction, identification, reincarnation, and other defensive mechanisms. All this is in addition to emotional participation and releasing pent-up energy to restore balance. At the level of temperament science (Reichianism), it is possible to observe what resembles a release of energy that can be explained according to the hypothesis of liberating the body from muscular armor, or according to the concept of psychic energy on which contemporary dynamic psychology is based, or according to Jung’s concept of energy canalization.
The movement practice accompanied by emotion in the Zar ritual may be considered a behavior that carries many distinctive symbolic connotations, and it can be treated as a non-linguistic means of communication that reflects a psychological state from the perspective of associative psychology, that is, it has conditional associations in the mentality of the practitioner (the patient) and contains implicit meanings. Based on the theory that any response that conflicts with the anxiety response can be used in the organized vaccination process aimed at treatment, the practice leads to a relaxed state, which is a response that conflicts with the tension and anxiety that characterize the behavior of the patient. The ritual also contains an atmosphere full of excitement to treat aroused and tense patients, that is, arousal-by-arousal therapy, to which the term “apparent contradiction” that Pavlov used to describe such a response may apply, or desistance therapy by contrast, or shock therapy. Therefore, it may be said that the Zar ritual contains aspects of behavioral therapy.
The Zar ritual includes many elements of group therapy, which is evident in the presence of a supporting group and fellow sufferers, with the use of group dynamics to arouse emotion and create an effective dynamic for change in the therapeutic process, and the presence of emotional contagion and an arousal state that attracts everyone in the process of emotional release and emotional response.
By analyzing the Zar ritual from the perspective of Gestalt therapy, this ritual can be described as a process that reveals the self and its discordant conflicts or a psychological reality that presents direct experiential material with an irregular structure that is clearly visible, that is, Gestalt formulas that highlight all organic and emotional structures.
The Zar ritual, which is saturated with symbolism, role-playing, modeling of characters, spontaneous projections, and an audience suffering from problems, in addition to the sheikha and her band controlling the atmosphere of the party like the director, can be viewed as a form of popular drama, and therefore a form of psychodramatic therapy.
As for expressive (non-verbal) arts therapy, it gives the opportunity to transform feelings and allows individuals to convey their emotions. The common denominator that unites the different techniques used in this treatment is resorting to non-verbal expression and relying on natural abilities. The essence of this treatment is to create a tolerant and free atmosphere, which gives the therapist the opportunity to observe behavioral manifestations that the patient may not express under normal circumstances. Among the basic concepts in this treatment that we find reflected, especially movement and dance therapy, in the Zar rituals: active imagination, spontaneity of presentation, familiarity and cohesion between group members, free motor association, physical transformation, counter-physical transformation, irrational experience, somatic catharsis, and a safe containment environment.
Relaxation therapy techniques were born from two scientific trends, the first of which was analysis from a physiological perspective based on the work of Jacobson. The second is treatment from a holistic perspective based on the work of Schultz. Among the basic concepts of this type of treatment are: the relaxation response, which Herbert Benson believed achieves greater results when mixed with a belief factor, and homeostasis, which Cannon used to express stable and stable states of the body that are maintained through physiological processes, and organic disorder or external aggression, as Seeley puts it, which are reflections and reactions aimed at restoring balance. These concepts may provide assistance when trying to explain the state of relaxation that follows the effort expended in practicing the Zar ritual.
1- 2 The importance of the study
As previously mentioned, the variables of the dancing movement and the accompanying emotions were not given sufficient treatment in previous studies that dealt with the Zar phenomenon in Sudan. Hence the importance of emphasizing these two variables because of their importance in causing physical and psychological excitement that may lead to coma and loss of consciousness, which may lead to emotional release and a state of relaxation.
It is agreed upon that the roots of belief lie in the structure of the personality. Likewise, the researcher’s conviction was firmly established that in order to eliminate the myths that nest in the popular mentality and the practices associated with them, which make resorting to modern psychological treatments something unacceptable to the collective unconscious, they must be subjected to serious scientific study and the positive aspects thereof must be identified. Therefore, the importance of this study is that its results may lead to the development of an artistic technique of a popular nature that is sufficient for such and similar practices as long as they exist in Sudan, noting the small number of psychiatrists relative to the population.
The pillars of celebration in the Zar ritual are based on two pillars: the first, faith and belief in the Zar, the effectiveness of the treatment, and the expectation of healing at the hands of the Sheikha of Zar; The second is the practice accompanied by the emotional excitement resulting from the noisy atmosphere and its contents, and the symbolic connotations it carries that have meaning and impact on the psychology of the practitioner.
It is noted that the variable of celebratory dance practice accompanied by emotional arousal overlaps with many external and internal variables (with regard to the practice), which leads to the conclusion that it does not constitute an independent variable directly responsible for the dependent variable, which is the positive effect of a therapeutic nature.
There are physiological processes that accompany dancing practice and emotional arousal, and they are only a link in a series of natural events responsible for this behavior, and they can only be understood in light of these events. Although there is little information about this episode so far, and the methodological situation does not make it a variable responsible for the occurrence of the phenomenon, the researcher believes that this does not prevent the phenomenon from being subjected to experimental testing to determine the accompanying physiological changes (such as changes in the amount of sugar in the blood, changes in blood pressure, body temperature, and pulse rate). Hence, this study focuses on the hypothesis of the positive extent of the ceremonial dance practice and the emotional arousal accompanying it in the Zar ritual, and identifying its positive effects psychologically according to the variables of age, body weight, educational level, social status, and belief.
1- 4 Assumptions of the study
The research problem raises a number of questions that led to the design and formulation of the following hypotheses and putting them to the test, which revolve around the basic hypothesis of the study, which is the extent to which dancing practice and emotional arousal in the Zar ritual celebration are positive for psychological treatment.
In order to scientifically test this basic hypothesis, a number of sub-hypotheses are put forward:
- Knowing the amount of changes that occur in physiological processes as a result of the effort exerted and the emotional arousal to which the exercise is exposed, in the heart rate, temperature, psychogalvanic reflex, the number of breathing times, the change in the electrical frequency of skin resistance, and the percentage of oxygen saturation.
- The extent of the effect of celebratory practice and emotional arousal on the blood pressure of practitioners.
- The extent of the effects that ritual practice and emotional arousal have on the amount of glucose in the blood of the ritual performer.
- Zar rituals are performed in a symbolic context that has an impact on the psychology of the practitioner.
- Motor practice accompanied by emotion represents a means of non-verbal communication.
The Sheikha (therapist) is distinguished by her possession of some of the qualities of a psychotherapist.
First, to shed more light on the techniques of this popular practice, perhaps it will raise more controversy about the phenomenon, which will prompt experimental research in this field.
Secondly, to recognize the positive extent of dance practice and the emotional arousal accompanying it in Zar ritual celebrations as a psychological treatment.
Third, identifying the extent of changes that occur in some physiological processes as a result of the effort and excitement experienced during the Zar ritual celebrations.
Fourth, an examination of the symbolic context of the ritual and its impact on the psychology of the practice, and a study of the movement practice accompanied by emotion as a means of non-verbal communication.
Fifthly, focusing on the personality of the Sheikha (the therapist) and her approach to the characteristics of the psychotherapist.
1- 6 Research community (temporal and spatial boundaries)
The study population consisted of participants in the Zar ceremonial rituals in Omdurman locality. The research population was divided into two categories: actual practitioners (patients); And a viewing audience. The study population was identified after conducting a reconnaissance study and carrying out experiments to measure physiological measurements, which resulted in an agreement with Sheikha Al-Zar, “Al-Radiyah Al-Zein Adam,” to hold the Al-Zar ceremony in her home located in the Wadnobawi neighborhood (Wad Al-Basir) in Omdurman. The ceremony was held on May 10, 2004, from two in the afternoon until sunset prayers.
* Al-Zar: According to popular belief in Sudan, Al-Zar is a therapeutic ritual for many abnormal conditions that the individual suffers from. It is characterized by a ceremonial nature that aims to expel spirits that are believed to possess the individual, or appease them through special ritual procedures represented by offering sacrifices and performing some fast-paced dances. This therapeutic ritual is practiced by individuals who are completely convinced of its effectiveness because of their belief in the structural concept of Zar, which is based on belief in spirits and superstitions.
* Zar spirits (masters): A name given to jinn, unseen beings, or goblins, the singular of which is called “sayyid.” They are the ones that possess women, and sometimes men, and afflict their bodies with some ills that cannot be cured except by holding a Zar party or parties in accordance with certain rules and specifications known in detail in popular practice.
* Zar Strings: A term given to the musical arrangement and arrangement of the songs and rhythms of the spirits of the masters according to a specific order. In the Zar language, it is called “dragging threads.” The beginning of these threads is usually the dervish thread, which is similar to the rhythms of Sufi remembrance, followed by the girls’ thread, which is distinguished by its diversity as it includes Sudanese, Ethiopian, Moroccan, and Nigerian rhythms. Then comes the Pashas’ thread, the Khawajat thread, the Zarq thread, and other threads. (See Appendix 2 of the Sheikhs of Zar, Appendix 3 of the Zar Strings).
* Rituals: The New Encyclopedia Britannica defines rituals as symbolic behavior based on coercive provisions, and they can be viewed as actions of a symbolic system based on laws that have a functional role in society and are performed according to the individual’s need and lead to his social balance (New Encyclopedia Britanica, Vol. 15 1973-1974: 863-866).
* Kinesthetic practice: Meaning purposeful expressive movements linked to the psyche of the practicing group. It is a non-linguistic means of communication in which body language is used, and has external and internal meanings and contains gesture, and stereotypical convincing movements accompanied by rhythm, singing, color and clothing, and has its symbolic significance. Also, some members of society may understand that these symbols are intended to represent experiences in the outside world [procedural definition]. For the purposes of this research, motor practice is measured by: direct observation of movement, and measurement of the physiological changes resulting from the violence of the practice and the emotions practiced, by measuring before and after practice the changes in: respiratory rate per minute, heart beat speed per minute, increase in body temperature, changes in electrical oscillations of skin resistance, degree of oxygen saturation, percentage, and change In blood glucose levels, and measurement of blood pressure.
* Arousing alert and alarm: a process through which a change occurs in the living body or the circumstances surrounding it in order to stimulate a response. This is done by external or internal influences and results in specific responses or specific actions (Encyclopedia of Psychology, Asaad Rizk, 1992:11).
* Emotion: a complex or complex state of the organism that involves physical changes of a wide-ranging nature in breathing, pulse, gland secretion, etc. On the mental side, emotion is a state of irritation or disturbance characterized by a strong feeling and usually constitutes a motivation towards a specific form of behavior and patterns (Asaad Rizk, 1992:51). For the purposes of this research, emotions are measured through direct observation and measurement of physiological changes, measuring the change in electrical oscillations of skin resistance, the change in respiratory rate per minute and heartbeat amplitude, the increase in body temperature and degree of oxygen saturation, and the change in Blood glucose, blood pressure.
* Non-linguistic communication: It means communication other than words, but rather through movements, gestures, colour, rhythms, wearing special clothing, and so on.
* Concentration of psychological energy: a term used by psychoanalytic scholars who refer to the accumulation of mental energy and its focused direction toward a specific idea or the contents of memory, or toward a specific topic and line of thought and action such that psychological energy is focused on it or directed toward it (Encyclopedia of Psychology, Asaad Rizk, 1992: 70).
* Relaxation: A method used by Jacobson that allows a patient to practice relaxing his muscles. The gradual relaxation of the muscles leads to the disappearance of the excitement caused by mental activity, and the emotional disturbances leave behind and lead to their gradual disappearance (Encyclopedia of Psychology, Asaad Rizk, 1992: 70).
* Psychotherapy: It means a therapeutic relationship for psychological and physical disorders, in which various psychological methods are used, such as the relationship between the therapist and the patient, hypnosis, and re-education (Faisal Abbas Al-Zarrad, 1994:19). It can also be defined as a general term that refers to many of the psychological methods that are used in treating mental illnesses, or in a more general sense, it refers to all therapeutic methods that are used in the treatment of psychological disorders (Freud, 1981:19).
* Effect: indicates the direct nervous and psychological effect caused by a sensory stimulus (Freud, 1981:60).
* Celebration: It means a shared social ritual, a group of actions with a symbolic function in which the tribal and the cultural are interconnected, taking place in certain circumstances that generate different feelings among the individuals participating in the ceremony or the spectators. In this capacity, the celebration expresses the cohesion of the ceremonial group and its popular cultural identity, and the extent of the strength of the group and its owners. It also expresses the strength of collective values and their harmony in a social value system. (Khalil Ahmed Khalil, 1995:32).
* Kujur: A popular dance practice in the midst of a celebration and has a therapeutic nature. The Kujur phenomenon is widespread in the Nuba Mountains region of South Kordofan and in other regions of the geographical south of Sudan. * Shaper