See, thats why I love this cabin. No one will hear you screaming. He said menacingly. Oh my God… I muttered. I was pretty sure he had an evil grin on his face if I could see it. He unlocked the door and entered still carrying me. It was completely dark inside but he seemed to have no problem with that and, after a few steps, he just tossed me. I panicked and screamed loudly, just to land on a mattress. He laughed out loud while I cursed in a low voice Dont do that! But soon it was Owen who was calling names. I heard the characteristic snap of a switch but nothing happened. Damn it! They cut off the electricity. Son of a bitch! He said angrily but soon spoke in a resigned tone: Well, oil lamp it is. He lit two lamps, a big one for the single room in the cabin, the one with a wardrobe, a nightstand and a bed and another one to the bathroom. Then he checked the attached room outside to be sure it was ok, then called me to show it to me. It was the only room made in brickwork in that. I suppose that's happening already.The Linnean had a paper on Australian ethnomedicine a few years ago [V. 21 • No. 4 • October 2005]. It was good but there was so much that I knew wasn't quite right. As I recalled, it said something like:Traditional tribal healers, called 'Nungungi' in some language groups of Central Australia, are identified as such whilst still young children and are given special education in the healing arts. Medical ethnobotany is currently practised widely by Aboriginal Australians and is a living profession. In littoral, coastal and inland communities, a sick individual will consult a family member and use local ethnobotanical remedies as the usual and normal method of treating disease symptoms. If these persist, the patient usually then consults a local healer. In the central arid regions of Australia, such healers are called "Nungungi". Their professional knowledge is extensive. In parallel Australian cities of the twenty-first century, some 60 percent of.
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