Готові списки джерел за темами / Shamanism

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Добірка наукової літератури з теми "Shamanism"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 30 липня 2024

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Статті в журналах з теми "Shamanism"

1

Unru, S. A. "INSTITUTE OF FEMALE SHAMANISM AMONG THE EVENKS OF THE FAR EAST (BASED ON THE MATERIALS OF THE MATERIALS OF THEIR RESEARCH)." Northern Archives and Expeditions 5, no. 4 (December 30, 2021): 154–64. http://dx.doi.org/10.31806/2542-1158-2021-5-4-154-164.

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In the course of field research on the territory of three Evenki settlements (Iengra Neryungrinsky ulus of the Yakutia, Pervomayskoye and Bomnak of the Amur region), we collected information about the features of mythology, genealogy, formation, equipment and practice of female shamans. The purpose of the study was to describe female shamanism among the Evenks, its current state, work with shamans, their clients, interviewing the local population, meetings and conversations with representatives of local administrations, work in scientific archives and local history museums, video recording of interviews, rituals, holidays, ceremonies, daily life of the Evenks. During the expedition, 35 people related to shamanism were interviewed. A video recording of shamanic ritual was made. More than 1000 photos, 20 hours of audio, 22 hours of video were recorded. Archival videos on the traditional culture of the Evenks of the Far East, including female shamanism, have been collected. The materials of the expedition work confirmed the existence of female shamanism as a separate institution in the culture of the Far Eastern Evenks. In the studied areas, both male and female shamans really practice, and ethnophores were able to describe the differences between male and female shamanism. While observing the general principles of the cult, the female version of shamanism has specific features. This is found in the form of shamanic gift transmission, the course of shamanic disease, the age when shamanic practice begins, the field of activity and the style of the ritual. Female shamans use special methods of treatment and divination, have a costume and attributes that differ from men's. Often male shamans and female shamans are in a confrontation at the sacred level. The status of female shamans is quite high and is not inferior to the status of male shamans.
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2

Zhukovskaya, N. L. "Neo-Shamanism in the Context of the Contemporary Ethno-Cultural Situation in the Republic of Buryatia." Inner Asia 2, no. 1 (2000): 25–36. http://dx.doi.org/10.1163/146481700793647959.

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AbstractIt is often said that there is a ‘revival’ of shamanism in Siberia today. The article argues, however, that in Buryatia alongside this resurgence there are new phenomena, which we would more accurately call ‘Neo-shamanic’. Amongst these phenomena are: the combining of shamanic with secular careers; the creation of an Association of shamans; the participation of shamans in popular media events; the desire of shamans to express their point of view in the academic environment; and the contemporary shamans’ elevation of shamanism to world religion status. The Association has promoted some mass rituals, which have been integrated (often problematically) into local mythic worldviews, and the combination of shamanic with academic pursuits has also turned out to be an uncomfortable one. Such new activities show that shamanism evolves historically, though it also retains a fundament based on locality and ancestors.
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3

Sundström, Olle. "Is the shaman indeed risen in post-Soviet Siberia?" Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 350–87. http://dx.doi.org/10.30674/scripta.67426.

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In his exhaustive study of ‘shamanism’ among the Altaic peoples in Southern Siberia, the renowned Soviet ethnographer Leonid P. Potapov contends that ‘under the present conditions there are no remnants or survivals of Shamanism as such left in Altai’. What remains are legends and reminiscences, but these can no longer be told by people with personal experiences of Altaic ‘shamans’ and their rituals. According to Potapov, modern socialist culture has changed the minds of the Altaic peoples to the degree that they are now a materialistically thinking people, and ‘shamanism’ has completely disappeared. In addition, he contends that there are no prospects of its return after the deathblow dealt by Soviet anti-religious repression in the 1930s ‘shamanic’ rituals were forbidden and ritual paraphernalia such as drums and costumes were expropriated by the authorities. Considering that Potapov in his study follows Altaic ‘shamanism’ through 1500 years, depicting it as a ‘religion’ and ‘theology’ which stayed more or less intact over the centuries, his statement seems more like a pious hope based on the Soviet vision of a society liberated from superstition, religion, and spiritual exploitation. Potapov himself delineates Altaic ‘shamanism’s’ development from a ‘state religion’to a ‘folk religion’. From this perspective it might seem remarkable that ‘shamanism’ should not have survived 70 years of atheist repression, missionary work and the Soviet transformation of society. Already by the time Potapov’s book was published, during the very last months of the existence of the Soviet Union, there had, in fact, appeared a number of persons claiming to be ‘shamans’, with an ancestry dating from the time of ‘shamans’ of the first half of the twentieth century. These individuals were also part of organisations and movements promoting the revival of ‘shamanism’ in the autonomous Altai Republic. In other parts of the former Soviet Union similar processes took place. Today, in post-Soviet Altai, as well as in many other parts of Siberia, shamanism exists in the same sense that there is Buddhism, Christianity and Islam in the region.
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4

Fonneland, Trude. "Shamanism in Contemporary Norway: Concepts in Conflict." Religions 9, no. 7 (July 23, 2018): 223. http://dx.doi.org/10.3390/rel9070223.

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To choose a terminology for an investigation of shamanism in contemporary Norway is not entirely without problems. Many shamans are adamant in rejecting the term religion in connection with their practices and choose broader rubrics when describing what they believe in. When shamanism was approved as an official religion by the Norwegian government in 2012, the tensions ran high, and many shamanic practitioners refused to accept the connection between religion and shamanism. This chapter provides an account of the emic categories and connections used today by shamanic entrepreneurs and others who share these types of spiritual beliefs. In particular, the advantages and disadvantages of the term religion and how it is deployed on the ground by shamans in Norway will be highlighted.
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5

Furtsev, D. O. "Soviet Researchers about Shamanic Initiatory Sickness and “Shamanic Madness”." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 44 (2023): 90–101. http://dx.doi.org/10.26516/2073-3380.2023.44.90.

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The purpose of this article is to review various opinions of Soviet scientists about mental health of shamans. The task of this paper is to analyse a wide range of Soviet sources on shamanism, identify their attitude to “shamanic madness” and possible reasons for its formation, and compare positions of different authors on the subject. The following methods were used: comparative, causal analysis, historicism, and typological methods. In modern Russia, there is a preconceived opinion about the sharply negative attitude to religion in the Soviet era. In the USSR, there was indeed active antireligious propaganda, but it is an exaggeration to say that it represents the entire complex layer of relations between representatives of different faiths and Soviet institutions. Soviet science was based on the aspiration for objective knowledge of the world. This also applied to the primitive beliefs that existed at that time in the Northern and Eastern regions of the country, in particular shamanism. This article deals with the issue of shamanic initiatory sickness and shamanic activities based on communication with spirits. On this issue, there was a lively debate – whether these diseases are the result of psychological abnormalities or have a different origin. The article provides a wide range of sources about shamanism and the personality of the shaman, from the works of exiled revolutionaries to professional researchers done in the 80s. The main theories about the reasons for the shaman's ritual behaviour are briefly presented. The dependence of scientists' representation of the shamans during the development of Soviet state and science is shown.
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6

Chini, Michelangelo. "Eternal Blue Sky 2.0." Inner Asia 25, no. 2 (November 17, 2023): 277–302. http://dx.doi.org/10.1163/22105018-02502023.

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Abstract The revival of shamanism in Southern Siberia is increasingly characterised by online forms of representation. Through digital ethnographic research conducted in Russian, this paper argues that the internet reproduces non-digital narratives and practices endowing them with global, immediate reach in a very widely recognisable form, thus contributing to the amplification, legitimisation and contestation of shamanic power. Analysing the websites of two Irkutsk-area ‘shamanic centres’, I consider how digitalisation is contributing to the process of institutionalisation of shamanism, reproducing and further legitimising post-socialist hierarchies and structures of power in Buryat shamanism, while highlighting the malleable nature of shamanic power and the web alike. Conversely, I recur to the Buryat concept of khel am (a form of ‘omnipresent witchcraft’) in relation to two recent news stories of national relevance in Russia involving Siberian shamans, to illustrate the challenge posed by the over-amplification of shamanic power through digitalisation to shamans and their institutions’ claims to power.
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7

Bužeková, Tatiana. "Shamanic Gift in the Global Village: Spiritual Energy and Biomedicine." Slovenský národopis / Slovak Ethnology 67, no. 4 (December 1, 2019): 412–29. http://dx.doi.org/10.2478/se-2019-0024.

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Abstract Neo-shamanism or urban shamanism is a movement which concentrates on spiritual healing and aims to revive traditional shamanism. The aim of the paper is to explore the legitimation of charismatic neo-shamanic healers in relation to biomedicine which is a dominant authoritative body of medical knowledge in European societies. The paper presents the results of ethnographic research on two neo-shamanic groups operating in Slovakia. In neo-shamanism, the shaman’s abilities are represented either as learned skills, or a special spiritual gift. The latter is characteristic of charismatic persons within neo-shamanic groups. I base my argument on the understanding of charisma as rhetoric and investigate discursive strategies of two charismatic healers who belong to different kinds of neo-shamanic groups. Both support the view that the shamanic practices are compatible with biomedicine; however, they represent this compatibility in different ways. I argue that the rhetoric in the legitimation of the shamanic gift corresponds to the particular social settings and cultural background of a healer. It is manifested in the use of the concept of energy which serves as a bridge between spiritual healing and the natural sciences.
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8

Hultkrantz, Åke. "On beliefs in non-shamanic guardian spirits among Saamis." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 110–23. http://dx.doi.org/10.30674/scripta.67157.

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Often the saiva (or saivo) spirits have been defined as the guardian and helping spirits of the shaman. In this way, Saami shamanism appears as a counterpart to shamanism in Siberia and North America where guardian-spirit beliefs have similarly played a distinctive role. These beliefs should be considered as one of the constituent elements of shamanism. However, the concept of guardian spirits is not necessarily limited to shamans. The intention of this paper is to try to prove the occurrence of a non-shamanic guardian-spirit belief among the Saamis, and to discuss its religio-historical import. Apparently not only shamans but also other Saamis formerly owned guardian spirits that were handed down in the family. Among the western Saamis these spirits were anthropomorphic (if we may believe the sources), among the eastern Skolt Saamis they were zoomorphic. There is also some information on the purchase of guardian spirits. It seems, furthermore, that some persons—not just the shamans—could achieve guardian spirits through their own efforts. The reasons why the occurrence of this non-shamanic guardian-spirit belief has been so slightly dealt with by research are in particular the following. Firstly, scholarly interest has been directed towards shamanism and the role of the guardian spirits within the shamanic complex. Secondly, the early source writers turned primarily to the shamans in order to secure information on Saami religion, and the shamans of course described saivo from their own points of interest. Seen from a comprehensive circumpolar and circumboreal perspective, the Saami saivo complex may be interpreted as a European counterpart to the North American Indian belief in guardian spirits.
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9

Qu, Feng. "The Double Identities of the Shaman and the Dualistic Attitudes of the State: An Exploration of Contemporary Organizational Shamanism in Northeast China." Religions 15, no. 4 (March 28, 2024): 415. http://dx.doi.org/10.3390/rel15040415.

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This paper presents a case study of the first shamanic organization in China and argues that organizational shamanism in Northeast China is characterized by the double identities of the shaman and the dualistic attitudes of the national authorities. The analyses in this paper reveal how the shamanic organization created a modernized and globalized space for traditional shamans and specialists to connect with the outside world, enabling them to gain empowerment, legitimacy, and agency. Chinese authorities hold dualistic attitudes towards shamanism: the positive attitude of seeing shamanism as part of cultural heritage has always been coupled with the negative attitude of seeing shamanism as superstition. The studies in this paper demonstrate that organizational shamanism in Northeast China has played a crucial role in negotiating with political authorities and linking local traditions with global discourse. In this sense, the traditional eco-cosmological way of maintaining relationships with natural forces and nonhuman beings has been irrevocably transformed into a cosmopolitical form for the shaman, where the animistic world engages with the outside world, global currency, and political forces.
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10

Puca, Angela. "Scientism and Post-Truth." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 83. http://dx.doi.org/10.18792/jbasr.v20i0.30.

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The last decades have seen an increasing interest towards Shamanism in the Western world, both among scholars and those who practise shamanism. The academic interest has been mainly focussed on identifying the differences between forms of contemporary Shamanism in the West and traditional Shamanisms as experienced among indigenous peoples. A related aspect that needs further development in the field is the analysis of the philosophical underpinning that lies behind this relatively new religious tradition and its manifestations. Initial findings, derived from data collected as part of a research project on autochthonous and trans-cultural Shamanism in Italy, suggest that there are two paradigms shaping the neo-shamanic experiential approach. I will start by clarifying the notion of paradigm as the founding basis of every reasoning process, cultural production and hence religious movement. Then, I will argue that the Scientistic and Post-truth paradigms represent two founding bases of Neo-shamanism and its scholarly recognised traits and will conclude by addressing the issue of a potential contradiction between the two will be addressed.
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Дисертації з теми "Shamanism"

1

Lindquist, Galina. "Shamanic performances on the urban scene : neo-shamanism in contemporary Sweden." Doctoral thesis, Stockholm : Department of social anthropology, Stockholm university, 1997. http://catalogue.bnf.fr/ark:/12148/cb376248390.

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2

Hawrysch, George Berthold. "Shevchenko's literary shamanism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq22993.pdf.

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3

Johansson, Anette. "Shamanism : vad är det?" Thesis, University of Gävle, Department of Humanities and Social Sciences, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-497.

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Syftet jag har med min uppsats är att ge fyra olika perspektiv på fenomenet shamanism för att komma närmare svaret på min fråga: Vad är shamanism för något?

Perspektiven jag ger är shamanism ur ett historiskt, religionsfenomenologiskt, parapsykologiskt och kulturellt perspektiv.

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4

Driscoll, Matthew W. "Ken Kesey and literary shamanism /." Electronic version (PDF), 2006. http://dl.uncw.edu/etd/2006/driscollm/matthewdriscoll.pdf.

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5

Trevarthen, Geo Athena. "Brightness of brightness : seeing Celtic shamanism." Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/1700.

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Early Irish literature, other Celtic literatures and later folklore are rich with descriptions of personal contact with the sacred. The Otherworld, or spiritual aspect of reality, is a constant and vivid presence in the legends. This reality does not seem distant, but rather, always ready to break through into physical reality, transforming those who encounter it. In earlier times, druids, and sometimes heroes and saints, seem to function fully as shamans as described by Mircea Eliade in his definitive work on shamanism, undertaking spirit journeys into the Otherworld. and returning with gifts for their people. In later times, when overtly primal shamanic practice was increasingly repressed, personal contact with the sacred became in many cases less defined and more individual. However, we continue to see contact with the Otherworld in folklore. hagiography and the mystical experiences fostered by later spiritual movements. While scholars such as Carey, Nagy and Melia have recognised and explored some of the shamanic themes present in Early Irish literature, the full complex of these themes, along with their implications for our understanding of Early Irish and Celtic culture, have not yet been hlly examined. A holistic approach to these difficult issues indicates that one must not just dissect the texts themselves for meaning, but take into account the research of archaeologists, anthropologists, psychologists and neuroscientists as well as Celticists. By doing so, I hope to show not only the evidence for Celtic shamanism itself, but suggest possible fbnctions of shamanic experience in Early Irish, and more broadly, Celtic culture, Because shamanic traditions typically have a clear cosmology and ideas about spiritual growth, I have also considered if the early Irish and, more broadly, the Celts may have had such a cosmology and ideas of harmonising with the sacred they came into such intense contact with.
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6

Babot, Philip. "Elements of shamanism within performance art." Thesis, Cardiff Metropolitan University, 2011. http://hdl.handle.net/10369/6528.

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Balikci, Anna. "Buddhism and shamanism in village Sikkim." Thesis, SOAS, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.289734.

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8

Taylor, R. P. "Shamanism, popular entertainment and the Faust myth." Thesis, Lancaster University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384758.

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Yu, Mi-Yeoung. "Counseling for spiritual depression caused by Shamanism." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Harvey-Wilson, Simon Brian. "Shamanism and alien abductions : a comparative study." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2000. https://ro.ecu.edu.au/theses/1389.

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Some UFO researchers (ufologists) claim that being abducted by aliens can be compared with shamanic initiation experiences in traditional societies in that both types of experience may be similarly transformative, leading to a more spiritual or animistic world-view, a deep concern for the environment and the development of paranormal abilities such as healing. This qualitative study is designed to investigate the validity of such claims. The research aim is to see whether the experiences and subsequent world-view of eleven alien abductees (eight women and three men) from a local abduction support group are similar to those of the typical shaman and, if so, what those similarities are. To do this, material gathered from in-depth interviews with the abductees is compared with the anthropological literature on shamanism, especially shamanic initiation experiences, from all parts of the world.
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Книги з теми "Shamanism"

1

Stutley, Margaret. Shamanism. London: Taylor & Francis Inc, 2004.

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2

Vitebsky, Piers. Shamanism. Norman: University of Oklahoma Press, 2001.

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3

Dolfyn. Shamanism. Oakland, CA (6114 La Salle Ave., #362, Oakland 94611): Earthspirit, 1992.

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4

(Firm), Mimmo Scognamiglio artecontemporanea, ed. Shamanism. Milano - Italy: Mimmo Scognamiglio artecontemporanea, 2021.

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5

Colleoni, Aldo. Mongolian shamanism. Italy?]: National Research Institutue, 2005.

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6

O, Pu̇rėv. Mongolian shamanism. 3rd ed. Ulaanbaatar: Admon, 2004.

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7

O, Pu̇rėv. Mongolian shamanism. 2nd ed. Ulaanbaatar: Admon, 2003.

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8

Felton, Ronald Antony. Mapuche shamanism. Uxbridge: Brunel University, 1988.

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9

Albeck-Gidron, Rachel. Shamanizem ṿe-ḥeḳer ha-sifrut: Shamanism and literary criticism. Yerushalayim: Hotsaʼat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻivrit, 2021.

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10

Lules, Ledo Miranda. Ser chaman. Mexico, D.F: Grupo Editorial Tomo, 2003.

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Частини книг з теми "Shamanism"

1

Voss, Richard W. "Shamans and Shamanism." In Encyclopedia of Psychology and Religion, 2183–85. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_639.

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Voss, Richard W. "Shamans and Shamanism." In Encyclopedia of Psychology and Religion, 1650–52. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_639.

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3

Cyrous, Sam, Carol L. Schnabl Schweitzer, Stacey Enslow, Paul Larson, Rod Blackhirst, Morgan Stebbins, Erel Shalit, et al. "Shamans and Shamanism." In Encyclopedia of Psychology and Religion, 843–45. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_639.

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4

Winkelman, Michael. "Shamanism." In Encyclopedia of Medical Anthropology, 145–54. Boston, MA: Springer US, 2004. http://dx.doi.org/10.1007/0-387-29905-x_16.

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Dandekar, Deepra. "Shamanism." In Hinduism and Tribal Religions, 1–4. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_6-1.

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de Lima, Marcel. "Shamanism." In The Ethnopoetics of Shamanism, 5–50. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137436405_2.

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Dandekar, Deepra. "Shamanism." In Hinduism and Tribal Religions, 1471–75. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_6.

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Hughes, Aaron W., and Russell T. McCutcheon. "Shamanism." In Religion in 50 More Words, 234–38. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003196631-42.

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Chidester, David. "Shamans." In Religion, 139–51. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297654.003.0012.

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This chapter considers shamans in their circulations through colonial situations. As a characteristic feature of shamanism, mobility is evident in the shaman’s capacity to move between worlds—the material and the spiritual—but also in moving between central and marginal positions under the impact of various imperial impositions and colonial situations. The Chinese and Russian empires, for example, dramatically altered shamanic geography, restricting freedom of movement in ways that directly affected spiritual mobility. In competitions over sacred geography and sacred resources, the Chinese and Russian empires altered the mediating roles of Siberian shamans. As the term shaman circulated as a generic term for a religious specialist in other parts of the world, Europeans associated shamans with wild and dangerous spiritual forces. Under colonial conditions, features associated with shamanism, such as spiritual travel, healing, indigenous memory, and secrecy, changed into strategies of opposition to the incursions of alien political and religious forces.
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Humphrey, Caroline, and Urgunge Onon. "Shamans in Society and History." In Shamans And Elders, 261–319. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198279419.003.0007.

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Abstract In the great ritual just described, shamans danced between the home trees, with their images of ancestral disasters, and the outer tree, bearing its spirits of double-edged fortune and maleficent void. Nothing in this shamanic universe was a single indivisible unit, and nothing was simple or devoid of threat. Such a universe arose, I suggest, from the shaman’s real-life practice, which was deeply implicated in the psychology of a knot of relationships. Although the individuals calling on the shaman’s services were different on each occasion, the shaman’s performance involved a necessary cast of intertwined roles. One can go further and say that shamans’ practice created its own social relations. Elucidating this can help us understand one of Urgunge’s most puzzling statements, his insistence that shamanism was about power, but Daur public life was without conflict.
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Тези доповідей конференцій з теми "Shamanism"

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KHINGEEVA, L. M. "SHAMANISM AND ITS PLACE IN TRADITIONAL CULTURE OF THE BURYATS." In Scientific conference, devoted to the 95th anniversary of the Republic of Buryatia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0521-6-2018-325-326.

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Ядреева, Любовь Тимофеевна. "SHAMANISM IN THE "BIBLIOGRAPHY OF YAKUTIA" BY N.N. GRIBANOVSKY (A REVIEWOF SOURCES)." In Всероссийская научно-практической конференция с международным участием, посвященной 100-летию со дня рождения выдающегося ученого-североведа И.С. Гурвича (1919-1992). Электронное издательство Национальной библиотеки РС (Я), 2019. http://dx.doi.org/10.25693/gurvich.2019yidreevalt.

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Vasiliev, V. E. "FEMALE IMAGES OF OLONKHO AND GESER IN THE CONTEXT OF SAKHA AND BURYAT SHAMANISM." In The Epic of Geser — the spiritual heritage of the peoples of Central Asia. BSC SB RAS, 2020. http://dx.doi.org/10.31554/978-5-7925-0594-0-2020-86-87.

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Kim, Eliana. "The Inter-Connection between Shamanism and Korean Medication Advertisement Design during the Japanese Colonial Period." In 9th Conference of the International Committee for Design History and Design Studies. São Paulo: Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/despro-icdhs2014-0131.

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Горбачёва, Валентина Владимировна. "COLLECTIONS OF THE RUSSIAN ETHNOGRAPHIC MUSEUM ON SIBERIAN SHAMANISM: METHODS OF COMPLETING AND FEATURES OF EXPOSURE." In Всероссийская научно-практической конференция с международным участием, посвященной 100-летию со дня рождения выдающегося ученого-североведа И.С. Гурвича (1919-1992). Электронное издательство Национальной библиотеки РС (Я), 2019. http://dx.doi.org/10.25693/gurvich.2019gorbachevavv.

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6

L., MARSADOLOV, and ZYABLITSKY S. "ALTAI MOUNTAIN STRUCTURES AND THE PAZYRYK CULTURE." In MODERN SOLUTIONS TO CURRENT PROBLEMS OF EURASIAN ARCHEOLOGY. Altai State Univercity, 2023. http://dx.doi.org/10.14258/msapea.2023.3.09.

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The worship to Sky, Earth and Mountains served in ancient times as the basis for the emergence of priesthood, shamanism, tengrianism, as well as for other cults and beliefs. The results of archaeological research of ancient sacred objects in Altai indicate that the origins of these beliefs go back to ancient times, can be traced back to the Early Bronze Age, but were especially pronounced in the Pazyryk culture. At the foot of three significant Altai mountains (Belukha, Sarlyk, Kurkurebazhi) there are large mounds in Tuekta, Bashadar, Berel and Pazyryk. Archaeological, geographical and ethnographic studies of ancient cult monuments at the foot and on the slopes of the Altai mountains are of great importance for the study of objects associated with sacred representations of the Sky and Mountains.
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Horska, Katerina. "THE AMBIGUOUS MEANING OF TRANCE: PRODUCTION OF SPIRITUAL EXPERIENCES IN ALTERED STATES OF CONSCIOUSNESS IN THE CONTEXT OF NEO-SHAMANISM." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.027.

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8

Menon, Indu V., and Shebin M.S. "Shamanic Rituals and the Survival of Endangered Tribal Languages: An Anthropological Study in Gaddika." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.10-4.

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In many ancient communities, particularly tribal communities, there exists a system of dialogue and conversation with and between supernatural beings and the supernatural world they inhabit, as well as their transmigration into a human’s body. The supernatural world is considered to be the realm of the gods, or of the spirits of ancestors, or of satanic evil spirits. A Shaman is suggested to summon, and communicate with, tribal or cult gods, while controling spirits, ancestors, animals and birds with afforded powers. Shamanic rituals have patent linguistic significance. In communities with a strong shamanic tradition, the shamans generally use traditional language, without altering their unique features. The songs used in these rituals are also in traditional tribal dialect. This study focuses on Gaddika, the shamanic ritual of the Rawla tribe, a tribal community in Kerala, and about songs contributing to the ritual. The study examines to what extent the Rawla dialect has been retained in its ‘original’ form, and the tribal myths that are woven into ritual language. The Rawla language belongs to the Dravidian family, and has been passed on in oral form only. In the Gaddika ritual, the original language is widely used and is central to the survival of the language. This study was conducted among the Rawla community, through observations during several Gaddika rituals, thus documenting the songs and ritual dialogues. As such, the study documented the language in its orginal form and structure, along with prominent myths passed on through generations. The study analyses this shamanic ritual and its verbal patterns. The study concludes with that shamanic discourses and magico-religious rituals have a vital role in the continuity and in the survival of the historical dialect,
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Захарова, Екатерина Ивановна. "THE VISUAL HERITAGE OF G.M. VASILEVICH IN THE FUND OF THE NATIONAL LIBRARY OF THE REPUBLIC OF SAKHA (YAKUTIA): MATERIALS ON THE EVENKI SHAMANISM." In Всероссийская научно-практической конференция с международным участием, посвященной 100-летию со дня рождения выдающегося ученого-североведа И.С. Гурвича (1919-1992). Электронное издательство Национальной библиотеки РС (Я), 2019. http://dx.doi.org/10.25693/gurvich.2019zaharovaei.

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Shanken, Edward. "Technoshamanism: Symbiotic Techniques of Art and Healing." In 28th International Symposium on Electronic Art. Paris: Ecole des arts decoratifs - PSL, 2024. http://dx.doi.org/10.69564/isea2023-28-short-shanken-technoshamanism.

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SHORT PAPER. Technoshamanism combines traditional shamanic technologies with emerging technologies based in silicon (dry), biology (wet) and hybrid (moist), in the service of healing and sustaining life. This paper explores how contemporary artists pursue expanded forms of consciousness by symbiotically joining technoscientific tools and shamanic techniques.
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