التطبيب الشعبي في المجتمع المحلي دراسة أنثروبولوجية في ثقافةوممارسات التطبيب الشعبي بمدينة بسكرة.

Résumé: "One of the respondents in our Biskra study community says" If scientists, researchers, doctors and chemists are looking at medicinal herbs and extracting their benefits in many forms, including liquid, ground and mixed to treat diseases, such as what the primitive extracts in treating his diseases, but in a modern form, and they advise ruqyah and treatment with the so-called "Arab medicine." When we blame people’s belief in herbs, magic, the unseen, touch, jinn, envy, and the effect of animals and their embodiment as symbols of healing, then it is certain that they have a healing effect in some form or have an effect that relieves the user of pain.” This, and another tells us that folk medicine is a return to what the predecessors and successors did of the people who live in one place and under the same circumstances, and their practices succeeded with them in curing their diseases and ailments by popular, primitive, inherited and recognized methods. People, and among the most important laws for their safety and preservation of their bodies since ancient times in our society. With this cultural belief and its phenomena that exist among the members of society, we delved into our research to investigate and try to understand that what is happening in terms of methods and practices of medicine in our society, in people’s behaviors, hides a cultural organization and social adherence to knowledge and a knowledge heritage, which we touch through descriptive and ethnographic data that answer the problematic, objectives and importance of the study and its questions . The problem: When we went to the field, it was clear that the mentality of the diabetes community carries a depth of knowledge about traditional forms of treatment, which makes it adhere to folk medicine or as it is called alternative or complementary medicine, etc. In the educated and illiterate society, which made us define the questions of our study and make it more accurate to delve into the behaviors and practices of the medical community and its functions, in addition to asking additional questions during our interviews that were called by the field and people’s ideas, mentalities and practices. When the first human being in this universe resorted to folk medicine to treat his diseases while modern medicine did not exist on the globe, as one of the community members said, “How can we call it an alternative when it is the original medicine and from it we wondered if this reflects the mentality of society and its adherence to folk medicine from Perspective, it is the original medicine with which peoples began to treat their diseases and developed with time.As this led us to the focus of our attention to raise the problem of the subject in the form of a search for the relationship and the factors contributing to the tight organization to increase the demand for popular treatment among the members of society, in the form of another conflict between the hadith and it appears to us clearly in the cultural factors of simple and complex forms of medication in society, which do not You know to look at the scientific aspect sometimes and turn simply to the unseen if necessary, and in order to carry out an original scientific study concerned with the culture and practices of alternative medicine and its applications in the city of Biskra and to identify the reason for its spread and its survival on the ground, we had to: We ask the following main question: What are the cultural factors that contribute to the local community's adherence to the practice of folk medicine? It includes sub-questions: 1- How does a folk healer and members of his community influence each other to adhere to primitive therapeutic practices? 2- Is there a cultural organization in the sugary community that is related to folk medicine and contributes to its continuity? - the importance of studying: Scientific research is a haven for removing ambiguity and refuting doubts about everything vague and ambiguous, as well as a gateway to new ideas and research that benefit our society, in understanding and consolidating its culture over time. Theoretical scientific importance: The issue of health, disease and folk medicine has a long history that made us think about: Strengthening anthropological studies with an anthropological topic through which we reveal the meanings, connotations, and perceptions that the phenomenon of medicine in its cultural forms perform in society in terms of practices stemming from the culture of the community and its local environment, and the scientific contribution by opening the field To study the phenomenon of medicine in other local communities in order to generalize the benefit by revealing the local ways, ways and systems in the face of the disease and the cohesion of people by resorting to modern medicine and using the alternative or alternative alone, and to reveal the cultural and qualitative factors that help in providing folk treatment within the cultural context of a local and desert community with culture, history and popular practices To treat the disease, and to enable researchers to address new topics through the results of our study to generalize the scientific interest and enrich the Algerian library with a reference from anthropological scientific references.- Applied scientific importance: It lies in benefiting from the scientific results of the study and circulating them in various medical institutions for folk or modern treatment, as well as supporting small and new projects in folk treatment processes with a scientific reference that enables understanding the local community and its intellectual orientations in seeking treatment in Algerian society, and shedding light on ways that reveal It facilitates adherence to health for the benefit of the various rich and poor groups in society, and spreading awareness of the importance of folk medicine and its sound health practices that need attention and proper guidance and within a legal framework, as is the case in alternative treatment centers under the name of physical care in a legal framework similar to modern medicine clinics. Study objectives: Each study has goals that each researcher wants to achieve, and the goals we want to reach emerge through the value of the topic and answering the questions of the study we are dealing with. For health, in the form of the role of healers and home practices in the form of an organization that meets the urgent need that was motivated by the popular desire to seek treatment and healing from every pain in various primitive methods. The Biskra community directs and relies on it periodically in employing forms of medicine and requesting it all that is necessary in the region, knowing the patterns and differences in the methods of treatment and the hidden reasons for its persistence in people’s minds, behaviors and practices, and shedding light on the forms of medicine and its history in Algeria, and studying the methods adopted in the phenomenon of forms of medicine, for what It bears strength, meanings, and function in the direction of people’s thought, the continuity of its existence and its demand, and the addition and enrichment of anthropological studies with a subject On the importance of the forms and practices of medicine in society, and emphasizing the importance and meanings of the topic of popular medicine and the culture it carries in society. - Field research: Our study of our local community and our selection of folk healers and the groups that treat them represent the face that highlights the prevailing system in its legal and illegal framework because we found public and undeclared popular practices of the legal authorities through the activities of its practitioners as workers in the field of folk medicine and students of folk medicine, and this was so Our local community is a fertile field for research and penetration into it to obtain information that benefits the subject of our study on folk medicine, by delving into the culture and practices of the group that resides within a cohesive social space through which a social phenomenon emerges by people distinguished in society who have miraculous abilities to heal and to be able to reveal what the community carries.And he hides it through the continuity of these methods and treatment methods since ancient times, and in order to reach an understanding of the regulation that applies to the survival of folk medicine among people, we had to penetrate into the community and mix with practitioners and indoctrination for folk treatment in order to understand closely everything that surrounds the phenomenon through understanding: the local community For workers as an example of field research, as to reach certain conclusions about our field research, it is useful to clarify the stages The different types of field research through the study of the local community of workers, and here we mean what represents the subject of our study from the "practicers of folk medicine" from people healers who are professionals in folk medicine.As well as choosing the research topic and research site: The proposal of the idea of studying folk medicine in our local community by visiting the gathering places in which folk curative practices occur using informants to reach places that we do not know and then starting to search for a convincing method and method to enter the community of healers and their cultures, and we established Relations with members: It was difficult at the beginning of our journey, as it is an advantage that requires the use of informants, acquaintances and friends to reach the formation of good and solid relations with the research community and then leave the field: it is among the most important stages in which we carried the necessary amount of anthropological and ethnographic data to write reports, through What was shared in the local social life of the study community.The human field: The human field of study has been defined as comprising various segments of society and folk healers who still treat various diseases in traditional folk ways that they perform in their living quarters or in the role of treatment in its traditional, primitive or newly developed form from nature or the environment, and we also found clinics in our study community. Traditional medicine for folk medicine works similarly to medical academies. We also distributed our questionnaires to the study population, from people to therapists seeking healing, and we conducted interviews with traditional healers to gain access to the components of society and the therapeutic practices that still exist or are practiced in secret. - The sample and how to choose it: conducting any field study and all its vocabulary, we resorted to using the intentional sample of community members to be representative of our original community and selected according to scientific bases so that we can generalize its results to the whole community, and from it our intentional sample was represented by individuals and even families who are committed in their lives to treat themselves and their family members using folk medicine at the healers, and they also exchange popular medical advice and directions through well-known and inherited practices using the environment and natural, herbal and unnatural materials that highlight their therapeutic culture as they are familiar with the methods of medicine, and spread them among parents and relatives if necessary, through the above we have taken from Our community is a sample of the study estimated at 450 individuals, oriented to various popular medical practices. The community sample consists of males and females of women, and children accompanied by their families, looking for ways to ward off disease and bring health into medical practices through the methods of therapists, their culture and their actual dealings with the disease, so we resorted to targeting : - The approach we followed in the study: where we based our writing of our field note on ethnographic research and the term ethnography has a double meaning, as it is used with two different meanings: first in the sense of field research or field study and secondly in the sense of ethnographic study (monograph), that is, the study of one subject or one community as the community of our study And the phenomenon of folk medicine as a popular culture and practice circulating in society, and this is the second meaning, but it is the content of its goal to express and embody the first meaning of the field study.On this basis, data collection tools were used, which consisted of interview, questionnaire, and observation with participation and without participation with the vocabulary of our research, and because our topic requires us to look into the depth of the cultural construction of beliefs and their process seriously, it required us to use the historical method to link reality with lived reality and with historical and verbal sources about culture Medication with the individual and collective memory of our sugar society under study, which requires us to investigate, focus and reliably close to ethnographic and anthropological data, and the following tools were used: The tool of observation and direct observation to access the reality of folk practices, which accompany palatable events from the lived reality for moments that make the difference in the request for healing.Akhbaris: They are an essential source for collecting ethnographic material, reaching the most important healers in the city, and identifying the most important therapeutic practices and the most people practicing them, while informing us of ways to access material and non-material ethnographic sources. Interview and Dialogue Tool: A tool that made a big difference for us in our approach to our subject, as it helped us immerse ourselves deeply in the subject of our study, as it enabled us to dive into the depths of the cultural building of customs, traditions, norms and values that society maintains and practices, as looking at the sample members face to face allowed reading the facts that they hide from Behind their practices and revealing the features of despair behind the process of searching for a suitable treatment for their diseases, as our study showed that people resort to academic doctors and folk healers to seek treatment based on two aspects in our social reality, which appears as a kind of mental organization to seek healing. The first: a direction towards academic doctors in hospitals Because they have academic degrees that qualify them to practice their activities in the field. The second: a direction towards folk healers, because they have the testimony of the people. - The form: a form that includes a set of questions that we posed to members of the community in order to obtain information about a topic, a problem of the personality or a situation, and it was implemented through a personal interview and by respondents who we reached. We also used: the photographic tool, audio recording machines, and the camera for access To the lived reality and so that we do not lose sight of the ethnographic data of the research community, where the results were analyzed and interpreted in the anthropological and field context of the study, indicating the following: Results of the study: The results of the study revealed that people’s circulation of folk medicine hides the existence of a system that imposes its continuation subconsciously, that is, people in times of illness and crises remember that there is an alternative folk remedy, so they go and search through it for a cure for their diseases in the form of a system that implies the existence of the cultural organization taking place in the local community in various Forms and practices of medical treatment imposed by his invocation and appearance of the disease and people’s perceptions, methods and functional interactions and based on their beliefs and norms in their daily living and what the written mental and cultural history left about the pension of their predecessors and automatically through the search for a treatment that clarifies to us what we have explored from our social field and is represented in: 01- Organizing that functional integration translates to us through the roles that take place between herbal sellers, the general public and folk healers in a series of communication that continued for generations between a seeker for a cure, indicated and directed to him, and presented to him or practiced by others in some way as distinguished people “recognizers, herbalists, Practitioners and healers with natural and unseen solutions, home practices, all in the field of folk medicine. 02- Organization translated by people's culture gained from a religious or scientific reference on medicinal herbs and others. 03- Organization translated by the culture and behavior of herbal sellers and perfumers who became folk healers, as well as the role of cultural dialogue, which takes place spontaneously and daily in public and private places of presence and exchanging tips and mixtures of useful and tried herbs in the form of silver knowledge polished by serious features and unity in speech bearing the impact of the speaker on what he narrates and discourse Influence on the other side when talking about diseases to clarify the great importance of the knowledge that has been experienced about its use and its benefit.04- An organization that is translated by the behavior of folk healers in their therapeutic methods and practices, which contributes greatly to the formation of beliefs, the consolidation of norms, and the development of continuity in the request for folk treatment by their ability to persuade to try everything that is natural for healing using religion, symbols and rituals that impose its prestige on society and its health traditions. Where we concluded from the field of our research to develop this scheme through which we explain the cultural organization that occurs when requesting folk medicine in the social milieu of society, and which contributes to its continuation by the sugary society, spontaneously and intentionally, with mental and behavioral indications as follows: Cultural organization of folk medicine in the local community: Folk healers" source of healing the disease local communit the health Analyzing and interpreting the chart’s data from an anthropological point of view: We revealed that the culture of folk medicine in our local community has a mental and behavioral origin, in which the presence of folk healers who affirmed their role as representatives of the source that many members of the community resort to to heal from diseases and ailments in various methods and forms of treatment and practices beneficial to health through factors, behaviors and principles based on trust in those who It is practiced, and what is practiced in the community, with many therapeutic cultural elements such as (symbols, herbs, animals, rituals and practices...etc) and circulated on the tongues of people and preserved in their minds as “home practices they inherited as a heritage” or practices carried out by folk healers and advised by their patients, And that is by accepting therapeutic data and symbols from real or metaphysical culture, whose basis for its existence bears an organization that applies in society without legal controls that push people to request tangible and intangible folk healing tools, and which supports the desire to practice and demand what represents the satisfaction and psychological acceptance of members of society based on an organization consisting of Belief in religion, traditions, customs, and mindsets that adhere to and believe in the healing power of nature at the hands of God-blessed folk practitioners, as well as the proper regulation Ki for customs, values, beliefs and the desire to imitate the other and imitate him in all aspects of health, such as searching for a folk remedy for the purity of the skin among women and imitating it with artists, as well as bodybuilders among young and old, seeking thinness or gaining weight with medicinal herbs in order to preserve physical strength and fitness in its strongest stages, a desire to stay The image of the young man in a healthy body using nature and its components, especially those related to sexual power, away from chemical treatments that can affect the shape of births, in the belief of many groups of society. Our field also revealed the power of symbols, verbs, and words and their implicit connotations that the existence of a tight cultural and mental organization based on the use of: 1- The power of the symbol with the influence of the mentality of a society that adheres to religion and belief in seeking healing, such as (days of the week “like Friday”, types of animals such as chameleons and scorpions, symbols and talismans, veils, the five as a symbol for the dimensions of the eyes of envy, the car wheel that is attached to the houses to keep away the eye and envy represented in a number 05 for the palm of the hand and pointing with it in the face of the envious). 2- The power of action in seeking healing under the influence of medical practices and rituals (natural practices and rituals - metaphysical practices and rituals). 3- The strength of the natural substance in seeking healing by the effect of its effect on the body of the person seeking treatment (herbs, animal substances, solid and liquid substances, water, dirt, mud, sand). 4. The power of words and words and their effect on people to seek folk remedies (tested, beneficial, from God, natural, not harmful, found in the Qur’an and Sunnah, try, there is nothing to mock, better than a doctor’s medicine). The society possesses what we call “popular health” as a social basis for a popular medical organization passed down and passed down from generation to generation to protect the entity and structure of the healthy society with various methods, tools, forms and types of treatment and symbols of healing with their health implications, in addition to the ability of therapists to convince people of folk treatment and influence the mentality and mentality of people Because of their impotence and the inability of modern medicine in the face of many diseases and conditions that require treatment by magical and metaphysical methods in particular, our respondents informed us that they sometimes turn to academic doctors because they hold academic degrees in their scientific specializations of medicine as a source of credibility for their activities, while they turn to traditional healers and practitioners because they have People’s testimonies about their experience in treating various diseases as a major source of confidence and for the success of their healing practices. The study also revealed that community members trust the academic doctor for his scientific qualification, which he obtained after a very long academic career, and they trust the therapist for his popular and cultural qualifications inherited from grandfather, the study revealed. People mean the folk healer because he deals with a human aspect more than a material aspect, such as an academic doctor, as this indicates that A doctor deals with cases of disease as a sick body and organs and provides them with medicines that may restore the health of the organs that have been affected by the disease, while the therapist deals with the patient as cultural and organic components governed by customs, values, traditions and culture that the society inherited with all its standards in its social environment and it is necessary to treat what has been corrupted, and thus we concluded To the following: The cultural factors that contribute to the adherence of the Biskra community to traditional medicine lie in that: The medical knowledge heritage transmitted orally, audio, and written between people or preserved in papers and minds is practiced in the community in a cultural and mutual manner, and nature is exploited with its herbal and mineral assets, and also contributes to its transmission. As well as the means of communication as a new method such as Facebook and television advertisements to spread awareness and attract people towards folk medicine in its various segments that are susceptible to and rejecting folk medicine. This social communication enabled people to trust and seek to frequent folk medicine, which in turn was a popular institution working on: - The People’s Foundation makes the practice of folk medicine an alternative to the academic institution of healing, as it is accessible to everyone, especially in financial terms, which makes it intended by all segments of society, “poor and rich,” and thus gained people’s trust, especially the tried and tested practices that people saw in sick and near cases. Some of them are in their family and social environment, and according to what one of the respondents stated, “In order for the eye to see, it leaves the question.” That is, what the eye sees, watches and experiences closely, makes the question not necessary for proof, meaning that the evidence was from witnessing a tangible reality, such as treating joint pain by burial in the burning sand. - The functional form of the method of the healer and practitioner of folk medicine in the encouragement and intimidation of modern medicine, for example, the treatment of one of the sample members of his son from tonsillitis, who despaired of injections that did not work for the treatment of his son, who became suffering from allergies in the blood from excessive chemical drugs and that the folk remedy came With a health leader for his son, his condition improved much better than before, as social communication between people and folk healers came with a medical cultural organization in the local sugary community to solve health problems.Conclusion: In conclusion, we hope that this study will be an addition and a scientific source in the field of social sciences at the Algerian University in the field of health and disease anthropology, with what we found in the field of our study of the diabetes community through a community interested in the health and popular field in its behavior and practices contributing to bringing healing methods in a way that carries an organized culture called by a situation The disease appears in reciprocal relations governed by ideas, beliefs, customs and collective and individual rituals, which are inseparable from modern medicine side by side. It is very much with popular beliefs, rituals and practices in all its countries, as it is expressed in every local environment in the society, with the abundance and cultural diversity of methods of preserving life. To record, understand and discover through the social field rich in behaviors and actions bearing cultural heritage and knowledge J deep and buried in the hearts of people.

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