Some Folk Beliefs and Practices in Turkey

1. Nazar (Evil Eye)
By looking with envy or jeaousy, a person can convey a curse on a person or their possessions. This curse can be protected against, most commonly with the “nazar boncuk,” the blue eye bead. People may transmit this curse intentionally or unintentionally. People with blue eyes are said to be immune to the effects of nazar, although they can transmit the curse more easily.

Nazar could cause someone to get sick or have an accident, a business to fail, or a vehicle to break down. When someone suspects that they have been the victim of nazar, in Turkish they will say “nazar değdi,” literally “nazar touched it.”

Another common means of protecting against nazar is reciting “Bismillah” or “Maşallah.” Businesses often have blue eye beads or “Bismillah” hanging somewhere near the cash register, sometimes with a mirror to reflect the bead’s effects to the door or another part of the shop. Taxi drivers and bus drivers, who are the object of stares of all kinds every day, often hang some kind of charm, “Bismillah” or “Maşallah” on their vehicles to protect against nazar.

2. Hocalar ve Muskalar (Hojas and Amulets)
Many Turks consult traditional healers and mediums who use Islamic traditions and images to provide solutions to persistent problems or those with a perceived spiritual root. For example, someone might visit a hoja looking for a treatment for persistent nightmares, a sudden or chronic illness, or even for help finding a spouse.

Orthodox Sunni imams and theologians usually condemn these practices, and they wouldn’t be tolerated in most mosques. Still, hojas gain powerful reputations and often provide their services at no cost.

One of the most common “prescriptions” that a hoja can offer is the “muska,” or amulet. The hoja will write out a spell on a piece of paper which is then usually folded into a triangular leather pouch and worn as a necklace. The spell might be a verse from the Qur’an in Arabic, or some abstract design. The hoja may also specify a particular time limit on the potency of an amulet.

Not all muska are the product of a hoja, however. Many people wear Qur’anic verses in triangular amulets, which can be found in shops and markets. These amulets are also used for protection or blessing, but they don’t carry the same “dark” connotation that a hoja’s muska does.

3. Dilek ve Adak (Wishes and Vows)

A common form of asking for supernatural help is in the form of a “dilek,” or wish. A dilek is often made at a place of some perceived spiritual significance, or on a particularly auspicious day. For example, many people make this kind of wish at a cemetery or tombsite. The place where a holy person lived or died is thought to carry some of the power of that person.

When a person makes this kind of wish, they often signify it by tying a piece of white cloth to a nearby tree or bush. Often at cemetaries, and sometimes at the ruins of churches or other spiritually significant places, the trees will be full of these white strips.

An “adak,” or vow, is similar, except that it carries with it the promise to perform some duty or ritual in the event that the wish is fulfilled. For example, a person may visit a saint’s tomb to ask for physical healing for their child. They might pray at the site or walk in circles around it as part of a pilgrimage ritual, and then they might bring the child as close as possible to the body of the saint, making the petition for healing and promising to distribute candy in the dead person’s city if the wish is granted.

4. Karabasan
Karabasan (“the dark pressing”) is a very widely acknowledged oppressive phenomenon that occurs in sleep. Victims of karabasan claim that during sleep they are jarred by an uncomfortable presence. They may try to wake up or move, but cannot. People describe the sensation of having someone sitting on their chest or holding them still. The terrifying episode might last a few seconds or minutes and various remedies are practiced. Some people claim that trying to recite a Qur’anic verse or prescription such as the “Bismillah” or the Shahada (There is no God but Allah and Muhammad is the prophet of Allah) breaks the power of karabasan. I have found that an astonishing number of Turks have experienced this phenomenon, although many are afraid to talk about it at first.

A Christian Response:

The short answer: We should be ready with a short response to describe what we think about these spiritual beliefs and practices. Can we come up with some examples?

The explanation: Some people may be ready for a more involved answer to the problem. What passages might we guide people through to introduce them to a Christian view of spiritual power?

Invitation to pray: Many people are at least open for us to pray with them when they share this kind of experience. Have you ever prayed with someone about these things?