M. What is similar or different about healers in the area of Buryat to
other healers about whom you have read?

What I have derived from the article ‘Traditional Medicine and folk
medicine of Buryats’ by Sodnompilova, concerning the healers is that
they seem to be more ‘lay’ people.  It seems to me that there are
traditional methods and medicinal herbs and foods with which they
remedy their illnesses, which, because of their healthy lifestyles,
food and occupations in the past, there were few.  (Toward the end of
the article, the elders lamented that the younger people were not
following the traditional lifestyles and thus not as healthy.)

In describing the healing procedure khatkhalaa for pneumonia, which
was considered a magical method of healing, it was said that the ‘main
condition of the procedure was the dexterity and quick action of the
people who skinned the animal, and the woman who wrapped the patient
in the hide.’  What seemed most important in the person conducting
this healing was not his/her professional status or previous
experience or that he/she even be a healer, but have a ‘light’ hand.
Also the healer must be joyful and healthy with a reputation of good
fortune.

So while it must be that there are local healers to have knowledge of
all these complex rituals from the different areas of Buryat, the
article doesn’t stress that the healers were of a particularly
elevated ranking. Nor does it seem that the healing methods, herbs and
rituals were relatively hidden as compared to the stories of the
Canadian Aboriginal women healers.

Another distinct element that I noticed in the Buryats article, which
may just be that it was not pointed out, was there did not seem to be
as much focus on prayer ceremonies as there were in other cultures for
healing – an example being the Lakota Sweat Lodge ceremony.


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