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Journal articles on the topic 'Neoshamanism'

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Published: 4 June 2021
Last updated: 20 February 2023

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1

Kürti, László. "Neoshamanism, National Identity and the Holy Crown of Hungary." Journal of Religion in Europe 8, no. 2 (October 13, 2015): 235–60. http://dx.doi.org/10.1163/18748929-00802001.

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This article analyzes state, national identity and religious revivalism by focusing on Hungarian neoshamanism and its connection to Hungary’s prized national symbol, the Holy Crown. In contrast to neoshamanic practices in the 1990s, the newly emergent forms of neoshamanism in Hungary have been incorporated into mainstream celebrations and major national holidays. How this happened and the underlying causes deserve serious scholarly scrutiny. By analyzing recent trends, new forms of state and alternative religious spheres are identified as coalescing into a new neoshamanistic religion in Hungary.
2

Plokhotnyuk, Margarita A. "NEOSHAMANISM: BACK TO THE PROBLEM OF DEFINITION." Scholarly Notes of Komsomolsk-na-Amure State Technical University, no. 6 (2022): 55–62. http://dx.doi.org/10.17084/20764359-2022-62-55.

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3

Polyakova, Olga Andreevna. "Neoshamanism as a product of modern culture." KANT 43, no. 2 (June 2022): 164–69. http://dx.doi.org/10.24923/2222-243x.2022-43.28.

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The purpose of the study is to reveal the phenomenon of "basic shamanism" (neo-Shamanism) in modern culture, founded by M. Harner. To determine the specifics of the development of neo-Shamanism and its significance in the spiritual life of society. The article discusses the transmission of knowledge of neo-Shamanism and its transformation through two neo-Shamanic schools ("Foundation for Shamanic Research", "Scandidava Center for Shamanism Research"). The scientific novelty consists in revealing the rebirth and modification of modern shamanism (neo-Shamanism) from traditional shamanism and its ability to preserve and transform traditional knowledge to the future generation with the help of social content. (edited). As a result, it is proved that neo-Shamanism was formed as a stable consciousness of modern culture through self-reproduction and translation.
4

Yelinskaya, Ya A. "THE PROBLEM FIELD OF NEOSHAMANISM CULTURE RESEARCH." Scholarly Notes of Komsomolsk-na-Amure State Technical University 2, no. 27 (September 26, 2016): 61–66. http://dx.doi.org/10.17084/2016.iii-2(27).13.

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5

Santos, Reuber Rosendo Costa Macêdo dos, and Juracy Marques. "Urban Neoshamanism: Updating the Sacred Jurema in Northeast Brazil." International Journal of Advanced Engineering Research and Science 7, no. 2 (2020): 248–55. http://dx.doi.org/10.22161/ijaers.72.33.

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6

Wallis, Robert J. "JOURNEYING THE POLITICS OF ECSTASY: Anthropological Perspectives on Neoshamanism." Pomegranate: The International Journal of Pagan Studies 13, no. 6 (February 17, 2012): 20–28. http://dx.doi.org/10.1558/pome.v13i6.20.

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7

Küürti, Láászlóó. "Psychic Phenomena, Neoshamanism, and the Cultic Milieu in Hungary." Nova Religio 4, no. 2 (April 1, 2001): 322–50. http://dx.doi.org/10.1525/nr.2001.4.2.322.

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8

DuBois, Thomas A. "Trends in Contemporary Research on Shamanism." Numen 58, no. 1 (2011): 100–128. http://dx.doi.org/10.1163/156852710x514339-2.

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Recent research on the topic of shamanism is reviewed and discussed. Included are works appearing since the early 1990s in the fields of anthropology, religious studies, archaeology, cognitive sciences, ethnomusicology, medical anthropology, art history, and ethnobotany. The survey demonstrates a continued strong interest in specific ethnographic case studies focusing on communities which make use of shamanic practices. Shamanic traditions are increasingly studied within their historical and political contexts, with strong attention to issues of research ideology. New trends in the study of cultural revitalization, neoshamanism, archaeology, gender, the history of anthropology, and the cognitive study of religion are highlighted.
9

Yelinskaya, Yanina A. "THE CULTURE OF NEOSHAMANISM IN THE RUSSIAN SEGMENT INTERNET: COMMUNICATIVE AND FUNCTIONAL ASPECTS." Scholarly Notes of Komsomolsk-na-Amure State Technical University 2, no. 36 (December 25, 2018): 52–57. http://dx.doi.org/10.17084/i-2(36).10.

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10

Gearin, Alex. "Dividual Vision of the Individual." International Journal for the Study of New Religions 7, no. 2 (February 20, 2017): 199–220. http://dx.doi.org/10.1558/ijsnr.v7i2.31955.

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There has been ongoing scholarly debate concerning whether New Age spirituality may be defined by individualistic more than collectivistic values, beliefs and behaviours. Most scholars have answered in the positive and indicated how New Age beliefs and techniques emphasise the importance of the self and self-interests of the practitioner. This article contributes to debates on New Age individualism with an analysis of ayahuasca neoshamanism in Australia. I introduce thick ethnographic evidence of collectivist logics of social action in ritual practices of ecstatic purging and visions. I argue that these practices can be interpreted through anthropological notion of "dividualism" whereby the person is multiple, partible, and exchangeable along social relations of obligation (Strathern 1988, Mosko 2013). The article illustrates how ethnographic theory may contribute to debates about individualism and collectivism in New Age spirituality by creating space for "native" or emic theories of social action.
11

YoungEun Park. "The Representation and Reflection of the Central Asian Neoshamanism: Analysis of Guka Omarova’s Film Native Dancer." 아시아문화연구 29, no. ll (March 2013): 141–64. http://dx.doi.org/10.34252/acsri.2013.29..006.

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12

Kaikkonen, Konsta. "Sámi indigenous(?) Religion(s)(?)—Some Observations and Suggestions Concerning Term Use." Religions 11, no. 9 (August 23, 2020): 432. http://dx.doi.org/10.3390/rel11090432.

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When writing about politically and culturally sensitive topics, term use is of great relevance. Sámi religion is a case in point. Words organise and create the world around us, and labels have direct consequences on how religious phenomena are perceived. Even labelling a phenomenon or an action “religious” carries certain baggage. Term use is, of course, easier when writing about historical materials and describing rituals whose practitioners have been dead for centuries. Nonetheless, contemporary practitioners of age-old rituals or people who use ancient symbols in their everyday lives often see themselves as carriers of old tradition and wish to identify with previous generations regardless of opinions that might deem their actions as “re-enacting”, “neoshamanism”, or “neopaganism”. If, for example, outsider academics wish to deem modern-day Indigenous persons as “neo”-something, issues of power and essentialism blend in with the discourse. This paper critically explores terms used around the Sámi religion in different time periods and attempts to come to suggestions that could solve some of the terminological problems a student of modern practitioners of indigenous religions inevitably faces.
13

Kuzhuget, Ailana K. "The Cultural Aspect of M.B. Kenin-Lopsan Scientific Work." Polylinguality and Transcultural Practices 17, no. 4 (December 15, 2020): 454–61. http://dx.doi.org/10.22363/2618-897x-2020-17-4-454-461.

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The article is devoted to some aspects of the scientific work of the outstanding Tuvan writer Mongush Borakhovich Kenin-Lopsan, Doctor of Historical Sciences, Peoples Writer of the Republic of Tyva, Honored Worker of Culture of the Tuva Autonomous Soviet Socialist Republic, Honored Scientist of the Republic of Tuva, Full Member of the New York Academy of Sciences, holder of the international title Living Treasure of Shamanism. Being the permanent president of the republican society of shamans Dungur and the only connoisseur of the secret knowledge of the ancient religion at the moment, he reveals to the reader its basic ideological concepts, explains the essence of ritual practice and attributes of shamans. The scientific works of M. Kenin-Lopsan are gaining more and more value in connection with the new phenomena of neoshamanism, the inclusion in the traditional system of innovations that distort the understanding of the national religion of Tuvans. A study of his works leads us to the conclusion that the scientist reveals the general features of the ancient culture of the SayanAltai Turks of the pre-Mongol period of Tuva. He recorded the unique stories of the best connoisseurs of folklore and traditions of Tuvans during the Soviet era, when interest in traditional culture was considered as a manifestation of nationalism
14

Aleknaitė, Eglė. "Baltic Paganism in Lithuanian Neoshamanic Communities." Nova Religio 20, no. 3 (February 1, 2017): 13–35. http://dx.doi.org/10.1525/nr.2017.20.3.13.

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In this paper, I aim to provide an analysis of various Lithuanian Neoshamanic groups’ relationships to a local Pagan tradition and to show the impact of socio-political context on the popularity of shamanic interpretations of Indo-European religious traditions and various possibilities of expressions of interest in local Indo-European customs. Building on 2009–2015 fieldwork data and analysis of published scholarly and Neoshamanic texts, I present the Lithuanian Neoshamanic milieu, discuss scholarly interpretations of shamanic elements in the Baltic religious tradition, examine interpretations of the local Pagan tradition relevant to Lithuanian Neoshamanic communities, consider Lithuanian Neopagan attitudes to shamanic interpretations of the Baltic tradition, and analyze the impact of Lithuanian socio-political context.
15

Basset, Vincent. "“Montes sagrados” y cultos neochamánicos." Revista Trace, no. 62 (July 16, 2018): 65. http://dx.doi.org/10.22134/trace.62.2012.459.

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Propongo analizar el neochamanismo como un nuevo paradigma para los no indígenas, en el que la práctica chamánica es el resultado de intercambios materiales e inmateriales entre un chamanismo local y un chamanismo global. A través de un estudio comparativo entre la reserva natural sagrada de Wirikuta, en el Estado de San Luis Potosí, México, y la región de Bugarach, en Francia, estudiaré cómo los intercambios culturales entre el nuevo y el viejo mundo permiten a los turistas crear, o reapropiarse, de nuevos lugares de culto neochamánicos a través de un bricolaje mitológico y cosmogónico, una reapropiación de rituales (ofrendas, ceremonias chamánicas, cantos), y una búsqueda mística y terapéutica. Para terminar, presentaré algunos puntos específicos del chamanismo moderno occidental y sus efectos sobre el chamanismo local indígena.Abstract: I propose to analyse neoshamanism as a new paradigm for non aboriginal people for whom the shamanic practice is due to material and immaterial exchanges between the local and global shamanism. Through a comparative analysis of the sacred reserve of Wirikuta in the state of San Luis Potosí in Mexico and the Burgarach region in France, I describe how cultural exchanges between the Old and the New World allow tourists to create and to appropriate new cult places through a mitologic or cosmogonic patchwork, ritual reappropriation (offerings, shamanic ceremonies, songs) and mystic and healing quest. To conclude, I present some specific points of the modern western shamanism and its effects on the local aboriginal shamanism.Résumé : Je propose d’analyser le néo-cha- manisme comme un nouveau paradigme pour les non indiens dont la pratique chamanique est le résultat d’échanges matériels et immatériels entre le chamanisme local et le chamanisme global. Grâce à une étude comparative entre la réserve sacrée de Wirikuta, dans l’État de San Luis Potosí au Mexique et la région de Bugarach en France, je décrirai comment les échanges culturels entre le Nouveau et le Vieux monde permettent aux touristes de créer ou de s’approprier des nouveaux lieux de culte néo chamanique au travers d’un bricolage mythologique ou cosmogonique, d’une réappropriation des rituels (offrandes, cérémonies chamaniques, chants) et d’une recherche mystique et thérapeutique. Pour finir, je présenterai quelques points spécifiques du chamanisme moderne occidental et ses effets sur le chamanisme local indien.
16

Burkett, Tim. "A Psychological Inquiry into Neoshamanic Practice." ReVision: A Journal of Consciousness and Transformation 27, no. 3 (January 1, 2005): 2–8. http://dx.doi.org/10.3200/revn.27.3.2-8.

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17

Rodd, Robin. "It’s all you! Australian ayahuasca drinking, spiritual development, and immunitary individualism." Critique of Anthropology 38, no. 3 (May 14, 2018): 325–45. http://dx.doi.org/10.1177/0308275x18775818.

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Ayahuasca, a psychoactive plant decoction, has spread from indigenous communities in South America to urban areas in the Americas, Europe, and Australia where it is used in neoshamanic rituals. This paper draws on ethnography of Australian ayahuasca ceremonies to examine the ways that individualism shapes the structure of ayahuasca rituals, the interpretation of visionary experiences, and notions of spiritual development. I show how the metaphors that Australian drinkers involved in this study use to understand their ayahuasca experiences and spiritual development reflect a form of immunitary individualism, which is premised on the negation of difference and relationality. Secular disenchantment and a culture of narcissism may drive people to seek ayahuasca, but transcendence is interpreted in terms of an expansive, non-relational self. In this sense, neoshamanic ayahuasca culture may be an escape from and reproduction of the culture of narcissism associated with the malaise of modernity.
18

Aleknaite, Egle. "Nordic Neoshamanisms. Edited by Siv Ellen Kraft, Trude Fonneland, and James R. Lewis." Alternative Spirituality and Religion Review 8, no. 1 (2017): 151–54. http://dx.doi.org/10.5840/asrr2017811.

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19

Frisk, Liselotte. "Nordic Neoshamanisms, written by Siv Ellen Kraft, Trude Fonneland, and James R. Lewis." Numen 63, no. 5-6 (October 14, 2016): 615–18. http://dx.doi.org/10.1163/15685276-12341442.

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20

Lesiv, Mariya. "Review: Nordic Neoshamanisms edited by Siv Ellen Kraft, Trude Fonneland, and James R. Lewis." Nova Religio 21, no. 1 (August 1, 2017): 105–7. http://dx.doi.org/10.1525/nr.2017.21.1.105.

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21

Harms, Arne. "Accidental Environmentalism: Nature and Cultivated Affect in European Neoshamanic Ayahuasca Consumption." Anthropology of Consciousness 32, no. 1 (February 12, 2021): 55–80. http://dx.doi.org/10.1111/anoc.12130.

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22

Ališauskienė, Milda. "Introduction: New Religions in Eastern Europe." Nova Religio 20, no. 3 (February 1, 2017): 8–12. http://dx.doi.org/10.1525/nr.2017.20.3.8.

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The introduction to this special issue on new religions in Eastern Europe provides a historical background on the place of new religious movements in the region during the Soviet and post-Soviet era. This includes the varieties of new and alternative religions active in these societies and how this changed after the fall of the Berlin Wall. The guest editor notes several main directions of scholarly research focusing on these new religions and summarizes the four articles included in this special issue, which focus on the Lithuanian neoshamanic community, the pyramid of Merkinė in Lithuania, marketing and branding strategies of contemporary spirituality movements in Estonia, and the Last Testament Church in Siberia, Russia.
23

Wallis, Robert J. "Siv Ellen Kraft, Trude Fonneland, and James Lewis, eds., Nordic Neoshamanisms (London: Palgrave Macmillan, 2015), 270 pp., £66 (hardcover), £58.44 (ebook)." Pomegranate: The International Journal of Pagan Studies 19, no. 1 (June 6, 2017): 126–30. http://dx.doi.org/10.1558/pome.33825.

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24

Frisk, Liselotte. "Siv Ellen Kraft, Trude Fonneland & James R. Lewis (red.), Nordic Neoshamanisms, Palgrave Studies in New Religions and Alternative Spiritualities, New York: Palgrave Macmillan 2015." AURA - Tidsskrift for akademiske studier av nyreligiøsitet 7 (December 2, 2021): 104–7. http://dx.doi.org/10.31265/aura.507.

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25

Podolecka, Agnieszka, and Leslie Nthoi. "Esotericism in Botswana." Aries, December 6, 2021, 1–27. http://dx.doi.org/10.1163/15700593-20211008.

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Abstract The article argues that “esotericism” can usefully be applied to a number of religious currents in Southern Africa. With a focus on Botswana, we survey a range of practices, from traditional “shamanic” healing to Pentecostal NRM s to New Age spiritualities and neoshamanism, some presented here for the first time. The term esotericism is useful for analysing the religious situation in Southern African contexts for three reasons. First, through a typological understanding of esotericism as initiation-based knowledge systems, we define one part of the landscape (usually termed “shamanism”) as constituting a form of “indigenous esotericism”. Second, through the European colonial expansion, this indigenous esotericism faced a violent rejection campaign that parallels the construction of “rejected knowledge” in Europe. While this forced many practices underground, they have resurfaced within Southern African Christianity. Third, “western” esoteric currents have recently been imported to Southern Africa and enter into dialogues with the “indigenous” forms.
26

"Intimations of a Spiritual New Age: II. Wilhelm Reich as Transpersonal Psychologist. Part I: Context, Development, and Crisis in Reich’s Bio-energetic Spiritual Psychology." International Journal of Transpersonal Studies 37, no. 2 (September 1, 2018). http://dx.doi.org/10.24972/ijts.2018.37.2.1.

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Wilhelm Reich is the focus of this second in a series of papers on a group of independent figures from the 1930s into the 1950s—also including Jung, the later Heidegger, Toynbee, Bergson, Teilhard de Chardin, and Simone Weil—who in the context of those years of crisis articulated overlapping visions of a future “New Age” spirituality that might in some more distant future serve to balance and even transform a globalizing materialism and disenchantment with traditional religion. The later Reich developed a highly original version of a “vitalistic” transpersonal psychology, as his “religion for the children of the future,” which needs to be differentiated from its more doubtful supportive research in his orgone physics and biology. The spiritual nature of his larger intuitions of a transformative life energy is also reflected in the parallels between Reich’s personal development and the classical purgation/illumination phases of unitive mysticism, and the “spiritual emergency” of his final “dark night” crisis. A later paper will concentrate on largely unrealized implications of Reich’s work for still evolving directions in consciousness studies, neoshamanism, the historical Jesus, emergent systems approaches in science, and a future planetary identity.
27

Keppel Hesselink, Jan M. "Blue Nile Flower Rituals from the Perspective of Transpersonal Psychology - The Role of Nuciferine and its Putative Value as an Antipsychotic Drug." Edelweiss: Psychiatry Open Access, November 19, 2018, 22–24. http://dx.doi.org/10.33805/2638-8073.112.

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Pharmaco- or psycho-active compounds in traditional medicines or in plants used during neoshamanic rituals can sometimes lead to the (re-) discovery of new drugs for chronic pain, anxiety, depression or schizophrenia. Neoshamanic rituals fulfill the needs for healing and transformation of a number of people, who are partly dissatisfied with the absence of certain healing aspects in western medicine. A recent neoshamanic ritual is based on the administration of a resin from the Blue Nile Flower (Nymphaea caerulea), also referred to as Blue Lotus or Sacred Blue Lily of the Nile). This extract contains a number of alkaloids such as aporphine and nuciferine, although the quality of commercial available extracts is highly variable. We will discuss the biological effects of nuciferine, a compound which may be of value for the treatment of psychiatric disorders, and discuss the use of Blue Nile Flower in rituals from a transpersonal psychological perspective. Nuciferine has an enriched pharmacological profile, with affinities for a number of serotonergic and dopaminergic receptors. Nuciferine and its derivatives might lead to a new family of atypical antipsychotic compounds. Furthermore, a recent identified mechanism of action related to its anti-inflammatory activity, suggest this molecule might also play a role in the treatment of depression and posttraumatic stress disorder.
28

Albert Rodrigo, Maria. "Institutionalization and Settlement of Neoshamanisms in Spain: The Case of the Valencian Country." Journal of Cultural Analysis and Social Change 2, no. 2 (December 30, 2017). http://dx.doi.org/10.20897/jcasc/81630.

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29

Apud, Ismael, Juan Scuro, Ignacio Carrera, and Andres Oliveri. "Psychological effects and subjective experiences of ayahuasca rituals in participants of two neoshamanic centers of Uruguay." Journal of Psychedelic Studies, September 1, 2022. http://dx.doi.org/10.1556/2054.2022.00202.

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Abstract Background Ayahuasca's psychological and subjective effects were compared in rituals of two neoshamanic groups in Uruguay. Aims Compare, describe and analyze psychological effects and subjective experiences of ayahuasca ceremonies in two different groups: a psychospiritual holistic center, and a center specialized in substance use disorder's treatment. Methods A mixed qualitative-quantitative study was conducted, using the Hallucinogen Rating Scale for measuring psychological effects, and in-depth interviews for the description of ayahuasca subjective experiences. Data from both techniques were compared, analyzing convergences and differences. Results When comparing the two neoshamanic groups, significant differences with a medium-size effect were found in the psychological variables Affect (r = 0.47), Cognition (r = 0.36) and Perception (r = 0.36). The qualitative descriptions of ayahuasca experiences in the group with higher scores in those variables showed more frequent and complex experiences of emotional, cognitive, and perceptive content. Dissimilar results were found when comparing Intensity and Somaesthetic domains, with no significant results in the quantitative part, while in the qualitative part intensity was reported as “soft” in one group, and corporal experiences (e.g., purging effects) were especially manifested. Conclusions Stronger subjective experiences and higher psychological effects may be related to differences in the dosage and the setting of the centers. Emotional, cognitive, and perceptive psychological effects of ayahuasca rituals measured by the Hallucinogen Rating Scale, seem to be associated with more frequent and complex subjective experiences in the mentioned domains. Qualitative group differences in corporal alterations and the overall intensity of the experience differed from non-significant results of the quantitative part of the study.
30

Bathje, Geoff J., Jonathan Fenton, Daniel Pillersdorf, and London C. Hill. "A Qualitative Study of Intention and Impact of Ayahuasca Use by Westerners." Journal of Humanistic Psychology, April 21, 2021, 002216782110083. http://dx.doi.org/10.1177/00221678211008331.

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Ayahuasca has gained the attention of researchers over the past decade as psychedelic-assisted therapy for MDMA and psilocybin have progressed through FDA approved clinical trials. In spite of the increase in research, there are relatively few clinical studies of ayahuasca and little qualitative research on the therapeutic or healing uses of psychedelics in general. The present study included 41 Western participants who were interviewed about their participation in facilitated group ayahuasca experiences (e.g., in shamanic, neoshamanic, spiritual, and religious settings). Participants were interviewed about their intentions for participating, along with the perceived impact of the experiences. In particular, we focused on impacts that participants perceived to be sustained and enduring. We identified an impressive range of beneficial impacts, including improvements in areas that are often a focus of psychotherapy, such as mental health and substance use, health behaviors, interpersonal relationships, sense of self, attitude. Extratherapeutic effects were also observed in areas such as changes in creativity, somatic sensations, physical health/pain, sense of connection to nature, spirituality, and concern for the greater good. Two participants also reported problematic experiences, apparently related to set and setting. Implications for research and practice, along with a humanistic framework for interpreting these findings is provided.

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