Rituals of Protection and the Evil Eye

A closer look at human history reveals that beliefs are not merely born out of metaphysical curiosity. They also establish invisible mechanisms that uphold social order, protection, and a sense of belonging. Protective rituals (particularly in the daily lives of women) are not simply remnants of ancient myths, they also serve as emotional and psychological refuges. These practices operate like a subtle yet powerful language in everyday life, creating a delicate balance between fear and hope.

In Azerbaijani culture, the concept of the evil eye and protection is multilayered. Blue beads, sprinkling salt, eye-shaped charms, prayers, temple rituals, and household practices all convey symbolic messages that extend beyond mere objects or gestures. They reflect women’s social positions, their need for protection, and their emotional states. While some of these rituals have roots in ancient beliefs, others have evolved into contemporary strategies for women to safeguard themselves in modern society.

The aim of this study is not only to trace the history and function of the evil eye. It also seeks to examine women’s everyday protective behaviors, their social and emotional impact, and the ways technology and urban life influence these practices today. Moreover, the symbolism of protective rituals, their social messages, and their connection to female identity are central to the analysis.

From early times, human responses to fear and precaution have shaped how people interpret the world. The concept of the evil eye emerges as a cultural expression of this fear and vigilance. Anthropological research suggests that the evil eye is not merely a visible phenomenon but a symbolic expression of attention, envy, and power relations (Malinowski, 1922).

In Azerbaijan and the broader Middle Eastern context, the evil eye is closely associated with women. This connection reflects women’s roles within both the family and society at large. For centuries, women have been central to protective cultural rituals. Practices such as the blue bead, scattered salt, prayers against the evil eye, and household protective objects are more than mere beliefs, they have historically signified a woman’s social status, her domestic influence, and her strategies for safeguarding herself (Hodgson, 2010).

Historical sources indicate that protective rituals have often been closely linked to social inequality and collective fears. For instance, in Central Asia and Anatolia, women wearing blue beads when leaving their homes was not merely an aesthetic choice; it also served as a safeguard against envious gazes, negative energy, and social scrutiny (Leach, 1976).

The origins of these rituals are intertwined with both religious and folkloric traditions. In Azerbaijan and neighboring regions, ancient beliefs trace back to pre-Islamic layers of society. Protective rituals among women were not only part of daily life but also played a symbolic role during ceremonies and festivals. For example, during the Novruz holiday, blue beads or various protective symbols hung on the doors were more than decorative elements. They aimed to ensure both the physical and spiritual security of the household (Naroditskaya, 2007).

As anthropologists have noted, protective rituals form a crucial part of both individual and collective memory. Women’s engagement with these rituals in daily life represents not only a means of protection but also a way to sustain cultural continuity. Each blue bead, each sprinkling of salt, acts as a subtle yet potent marker of social and spiritual defense.

At the same time, these rituals constitute an invisible but persistent layer of women’s lives. Anthropological research highlights that women employ these practices as mechanisms of both personal and collective protection (Douglas, 1966). While each ritual may appear as a simple action, it carries with it a deep cultural memory, social expectation, and emotional necessity.

Daily protective practices shape women’s identities both internally and socially. Wearing a blue bead, sprinkling salt at home, or using eye-shaped amulets serves as a tool for self-preservation and a sense of security. Anthropologists observe that such behaviors symbolically allow women to maintain control over their bodies while safeguarding their social positions (Geertz, 1973).

Moreover, these rituals reinforce a sense of belonging. Sharing and using ritual objects within the family, neighborhood, or broader social network integrates women into a cultural and emotional “protective circle.” In this way, protective rituals function as both individual and collective experiences, binding women to tradition while offering psychological and social reassurance.

Protective rituals play a crucial role in women’s emotional lives. Anthropological and psychological studies indicate that the more women adhere to these practices, the safer and more secure they feel (Turner, 1969). Blue beads, prayers, and other protective objects may not always guard against physical threats, but they often provide a psychological refuge.

For example, many women will not leave the house in the morning without sprinkling a few drops of salt indoors. This seemingly simple act bridges instinctual self-protection with cultural beliefs. Rituals help reduce anxiety and assist women in coping with the uncertainties of daily life.

These practices are not merely remnants of the past, they continue to play an active role in the everyday lives of modern women. The pace of urban life, the influence of technology on daily behavior, and the invisible pressures of social media have all prompted women to perform protective rituals in new and more complex contexts.

Today, women express their need for protection not only through physical objects. Digital tools and social media also serve as modern forms of ritualized protection: notifying loved ones before leaving home, using GPS tracking apps, or creating lists of “safe spaces” are contemporary adaptations of these age-old behaviors (boyd, 2014).

In urban environments, protective rituals have also become visual symbols and aesthetic tools. Blue beads, eye-shaped amulets, and other protective charms are no longer confined to the home. They accompany women in their personal belongings and handbags. In this way, rituals both preserve cultural memory and meet the demands of modern, dynamic life.

Protective rituals profoundly affect women’s psychological wellbeing. They foster a sense of security, reinforce social status, and allow women to navigate societal expectations. Anthropological analyses suggest that these practices act as a bridge between emotional refuge, social roles, and cultural memory (Hodgson, 2010).

At the same time, these rituals create a consistent rhythm and order in women’s daily lives. Every action and object functions both as part of a personal protection strategy and as a continuation of cultural symbolism. In this sense, protective rituals constitute a complex system that links the visible and invisible layers of women’s lives.

Thus, the practices surrounding the evil eye and protection remain a phenomenon that underpins the subtle yet enduring dimensions of women’s existence. These rituals do more than guard against physical danger. They strengthen women’s emotional resilience, social position, and sense of cultural belonging. Every blue bead, sprinkled grain of salt, and protective charm forms part of a woman’s mechanism for self-expression and defense.

The social message of these rituals is clear: women assert their presence through invisible protective measures, safeguarding themselves and their surroundings. These actions are not merely personal needs. They also serve as a societal warning: women’s lives, rights, and safety must be protected.

In the modern era, technology, urban life, and social media have transformed women’s protective strategies. Yet, the fundamental function of these rituals remains unchanged: ensuring that women live with respect, security, and dignity. The broader social implication is unambiguous, protecting women is not solely an individual responsibility, it is a collective one. Ultimately, safeguarding women means safeguarding humanity itself.

Nigar Shahverdiyeva
Sociologist and Researcher