Belief in bad-eye exists in almost all cultures. It came here to the Caribbean, in the first instance, through the European colonists and then by the Africans and Indians. Its many names include evil eye, mal de ojo (Spanish, which most likely morphed into mal-jo) and nazar (Hindi and pronounced najar by Trinis, which is probably a Bhojpuri dialect word).

Whatever the name, it exerts a powerful influence on the lives of many people and is an integral part of the socio-cultural belief domain. So what is this najar about, who wields the power to inflict it, who is most susceptible to it, who can exorcise it and how is it done? A person is said to have najar if for some reason, generally not attributed to medically determinable causes, he or she becomes ill or indisposed.

Symptoms may include listlessness, an inability to concentrate, no appetite, a sudden fever, inability to sleep and continuous crying; especially in the case of babies. This altered state is thought to be brought about by the gaze or stare of a person who is envious of or who harbours ill will and/or negative thoughts towards the person within their eyesight. Apparently the effect can be magnified by verbal comments when used in conjunction with the stare.

So a cute baby may be given najar by people looking at it. The symptoms may be made worse by not only looking but also by commenting on the cuteness or beauty of the baby. A well dressed young man or woman may attract the looks and envy of others at social occasions like a wedding, for instance, and thus become a victim of najar. So too may be the outcome of fancy dancing at a barahi (a celebration held on the 12th day after the birth of a baby) or putting away an astounding portion of food in public view. The process of exorcising najar is called jhaaraying.

It is generally a simple procedure, usually performed by a pandit and involves the chanting of mantras accompanied by the blowing of breath on the person or stroking the face and head with the hands or the body with peacock feathers or fresh cocoyea broom sticks (the flexible spines of coconut leaves). Relief is usually instant or near instant. Numerous people will attest to its efficacy. It is universally accepted that prevention is better than cure and hence many seek protective devices to ward off the effects of najar. These include a tika on the forehead made from kajar, which is prepared from soot obtained from a deya lighted with ghee, in the prescribed traditional method.

This is usually used for babies. The wearing of a gold hand chain containing black beads is another protective device. Jhaaraying is a traditional healing art and is normally learnt through an apprenticeship system. Its origins go back to the Vedas in that there are mantras that deal specifically with these types of issues. There can be no argument that it constitutes a useful tool. The danger lies in ascribing to it healing effects way beyond its traditional and prescribed usage boundaries.

At the physical level, touch or physical contact is comforting and thus can relieve or remove pain. Ever wondered why when we are in deep physical pain or emotional trauma, we instinctively hold on to someone or seek physical contact? The chanting of mantras can and do have a soothing and calming effect. Further, there are electric fields associated with our body. The coming into contact of bodies with different voltage potentials and electromagnetic field emanations will affect our sense of well being. Clearly there is a physical basis for the art.

There may be higher metaphysical factors at play that are difficult to explain using conventional terms and processes. Nevertheless, the psychosomatic nature and/or origin of many illnesses would allow for, minimally, the possibility that belief itself may constitute the basis of the cure. Jhaaraying has a wide range of applications which include the exorcising of najar, the exorcising of evil forces and treating illnesses like jaundice. The exorcising of evil forces deserves a separate and fuller treatment and should be so accorded.

The jhaaraying of jaundice is a well established traditional art with a few exponents still practising here in Trinidad. It involves the placing of a thaari (brass plate) on the head of the sufferer and stirring the oil contained within the container. The thickening of the oil is indicative of the healing process. The jhaaraying in this case is not meant to cure and in fact does not cure the jaundice but is meant to bring about relief.

There are many traditional healing arts which emanate from a variety of sources and ought to be properly investigated and documented so that they may be preserved and properly utilised. It is really a pity that the local medical faculty does not have a sustained programme of research in this area. Regrettably, we are in danger of losing even more of the expertise of our forebears, developed over several hundreds of years. This loss of knowledge and expertise may well prove to be permanent.

• Prakash Persad is the director of Swaha Inc