Gwati-i-Laeb is a sacred cultural ritual that is performed in Balochistan. This term is derived from the Balochi language, which is composed of two words: 'Gwat' meaning 'wind' and 'laeb' meaning 'play/practice'. This ritual is influenced by both religious and cultural factors, and fundamentally believed to treat psychosomatic disorders caused by supernatural forces, particularly those associated with wind, known locally as 'Gwat'.
This ritual involves the participation of close family members, community members and Gwati-i-Maat (Maat means ‘mother’ in balochi). It begins with adorning the space with incense, often called suchki in the local language, accompanied by the music of Damburag (a Balochi musical instrument) and chanting. Amid this, the Gwati-i-Maat enters a trance state and transcends to the spiritual world to commune with Gwat.
As the ritual continues, an oath is taken from the Gwat. In exchange for alleviating the suffering of the afflicted individual, a sacrifice, often an animal or food, is offered. The ritual concludes with the provision of amulets, holy water, or exorcism to prevent further affliction.
In contemporary times, this ritual is sought by those whose illnesses are not medically recognized or by the underprivileged who lack access to medical facilities. Historically, Gwati-i-Laeb was practiced alongside homeopathic, religious, and cultural rituals.
This ritual is primarily observed in southern regions of Balochistan, particularly in coastal areas. African-descendant communities, including the Maids, Darzadags, and Sheedis residing in various parts of Balochistan, are strong believers in the supernatural power of the land, wind, and sea.
A Gwat is understood to be a wind, shadow, thought, or bad feeling, akin to air but without physical characteristics. It is believed to cause wasvas (suspicion) in a person’s heart. Afflicted individuals describe symptoms like "dil larzit" (the heart trembles), "dil vsh na bit" (the heart isn’t well), "dil dard kant" (the heart aches), or "dil kund bit" (the heart feels dull). They may also engage in unusual behaviors such as hysterical laughter or crying, pulling out their hair, removing clothes, or even attempting suicide.
Gwat-afflicted individuals are sensitive to incense and may enter a trance state, called ‘porr buhag’ in the local language, upon encountering it. Gwat may make specific demands, such as avoiding funerals or houses with newborns, wearing particular jewelry, or dressing finely. Ignoring these demands often results in recurring symptoms.
Gwat is believed to be drawn to dark, isolated places and to individuals deemed impure. For example, menstruating women or men who fail to cleanse themselves after intercourse are considered particularly vulnerable, especially when traversing secluded areas in the afternoon (gharm-e-taak) or after sunset. Beyond physical impurity, Gwat is also thought to be attracted to internal impurities, such as jealousy or excessive material desire.
The Gwati-i-Maat acts as the intermediary in Gwati-i-Laeb. This practitioner, regardless of gender, is believed to possess spiritual knowledge through mentorship, specific rituals, or astrological expertise. The Gwati-i-Maat diagnoses and prescribes remedies to treat the affliction.
Gwati-i-Laeb share commonalities with practices such as Zar rituals from Ethiopia, Shamanism, and Ayahuasca ceremonies in South America. These rituals share core elements, but they differ in cultural context and the specific nature of the afflictions they address.
Gwati-i-laeb is tied to the Balochistan region and its African-descendant communities, with a focus on Gwat-related ailments. Zar and Sangoma, on the other hand, are deeply rooted in African cultural traditions and primarily address spirit possession and ancestral disturbances. Additionally, the roles of the healers vary too. While Gwati-i-Maat serves as a neutral intermediary between the afflicted and the Gwat, while Zar's Sheikha/Sheikh may take on a more authoritative role in the healing process.
In modern-day Balochistan, Gwati-i-Laeb remains culturally significant, particularly among communities with limited access to modern healthcare. While some view it as a legitimate remedy for psychosomatic and spiritual ailments, others see it as a relic, increasingly marginalized in urbanized, scientifically oriented settings. Among younger generations, opinions vary, some appreciate its historical and cultural value, while others dismiss it as superstition. Nevertheless, in rural and coastal areas, the Gwati-i-Maat continues to be a vital figure who provides solace to those underserved by conventional medicine.
The relevance of such rituals lies in their ability to offer emotional and psychological relief, especially where modern medical resources are inaccessible or ineffective. Documenting and understanding these practices are crucial - not only to preserve cultural heritage but also to explore their therapeutic potential. For example, the communal aspects of Gwati-i-Laeb could inspire modern interventions for stress-related disorders, emphasizing the importance of integrating traditional practices into holistic care frameworks.
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