Shamanic healing is a special practice especially of Asian populations. The commentary presented by Yer Moua Xiong is written from a first-person perspective to aid in the process of immersion in the culture and to truly understand what shamanism is. A central belief of Shamans is the ability of the human soul to drift and wander, or even become lost away from its host (Xiong 2003: 183). The body can house many souls, all of which can wander or be lost forever due to the detachment of a physical limb or organ from the body (lesson, 1/25). The soul is the essence of life, without which a body will become ill or even die (Xiong 2003: 183). A patient's deceased relatives will try to contact the patient by making him sick (Xiong 2003: 184). Therefore, the Shaman's goal is to find the cause of an illness, generally believed to be a missing soul, and heal the person. As stated in the commentary, “The first time I perform a healing ceremony, I must… search for the cause of the disease (Xiong 2003: 184).” The shaman travels to the land of spirits to fight for the missing soul. The ritual ceremony involves beating drums, speaking in a foreign language, tapping, and dancing (Kister 2008: 76). The shaman will perform these actions as he feels he is fighting with the spirits for the patient's soul. When the shaman travels to the land of spirits, he feels like a defense attorney and must advocate for his patient and convince the spirits not to eat his tasty soul (lesson, 1/27). When the shaman enters a trance, he brings an animal for sacrifice. The shaman offers the spirits the soul of animals, which is generally tastier and more refined, than the soul of patients. After a long spiritual battle......middle paper......res. (Hayes 2009: 60). Women are taught from an early age that their value in society lies in attractiveness, the ability to be a good housewife, remaining faithful, and accepting that their husbands cheat on them. They are used as sexual objects and are expected to be faithful, which sends “deeply mixed messages about their sexuality (Hayes 2009: 65).” Some women have engaged in plastic surgery, which continually instigates sexual stigma, while others claim that the presence of a Pomba Gira. Without financial resources, many women cannot afford a psychiatrist and are forced to deal with their sexual problems alone (Hayes 2009: 67). The idea of ​​a Pomba Gira is a lot like an imaginary friend that you can scapegoat, and because it has been so religiously and culturally inscribed in Afro-Brazilian life, people accept it for the real one..