Дисертації: "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.

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.

6

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

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7

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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9

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

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10

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.

11

Min, Pil Won. "Shamanism as religion and culture a study of the relationship between shamanism and revival movements in Korean church growth /." Online full text .pdf document, available to Fuller patrons only, 2004.

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12

Wilson, David Gordon MacKintosh. "Spiritualist mediums and other traditional shamans : towards an apprenticeship model of shamanic practice." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5527.

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Spiritualism has its origins in 1840s America, and continues to occupy a niche in the Anglo-American cultural world in which the craft of mediumship is taught and practised. Spiritualist mediums seek to demonstrate personal survival beyond death and thus belong to a movement that posits the existence of a spirit world, peopled with those who were once incarnate upon the earth and with whom communication is possible. Spiritualists often maintain that mediumship is a universal activity found across cultures and time, and some scholars have speculated in passing that Spiritualist mediumship might be a form of shamanism. This thesis uses both existing literary sources and ethnographic study to support the hypothesis that mediumship is indeed an example of traditional shamanism, and demonstrates that a comparison of Spiritualist mediumship and shamanism gives valuable insights into both. In particular, an apprenticeship model is proposed as offering a clearer understanding of the nature of mediumship and its central role in maintaining Spiritualism as a distinct religious tradition, helping to clarify problematic boundaries such as that between Spiritualism and New Age. Existing models of shamanism have tended to focus upon particular skills or states of consciousness exhibited by shamans and are therefore framed with reference to outcomes, rather than by attending to the processes of development leading to them. The apprenticeship model of mediumship is proposed as the basis first, of understanding the structure of Spiritualism, and second and comparatively, of a new definition of shamanism, by offering a distinctive, clearly-structured approach to understanding the acquisition and nature of shamanic skills, without being unduly prescriptive as to which particular shamanic skills should be anticipated in any given cultural setting.

13

Li, Lan. "Nuo : shamanism among the Tujia of southwestern China." Thesis, Queen's University Belfast, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.263402.

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14

Merkur, Daniel. "Becoming half hidden : shamanism and initiation among the Inuit." Doctoral thesis, Stockholms universitet, Humanistiska fakulteten, 1985. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-80357.

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15

Deng, Qiuju. "Action-taking gods: animal spirit shamanism in Liaoning, China." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=123277.

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This thesis explores animal spirit shamanism (chuma xian) as it occurs in Liaoning, China. Aspects of this form of shamanism to be discussed and analysed include its origins, development, and practices; its relationships with Manchu shamanism and the Han Chinese cult of the fox; its medical implications and its involvement with Buddhism, Daoism, and other local cults. The history and characteristics of the chuma xian practice are closely tied to questions of power, and reflect Foucault's theory of power pluralism. This thesis argues that chuma xian practice is a particular product of local history and ethnography; it is also a means for expressing and exercising local religious beliefs of the people in Liaoning, especially within under-privileged groups (socio-economic status, etc.) within society.
Ce mémoire explore le shamanisme de l'esprit animal (chuma xian) tel qu'il existe en tant que phénomène dans la province de Liaoning dans la République Populaire de Chine. Les aspects de cette forme de shamanisme qui sont discutés et analysés incluent ses origines, son développement et ses pratiques spécifiques, ses liens avec le shamanisme Manchu et le culte Han du renard ainsi que ses implications avec le Bouddhisme, le Daoisme et d'autres cultes mineurs. L'histoire et les caractéristiques de la pratique chuma xian sont étroitement reliés aux questions de pouvoir et reflètent certains aspects de la théorie du pluralisme du pouvoir de Michel Foucault. Cette thèse soutient que la pratique chuma xian est le produit de particularités historiques et ethnographiques locales et qu'elle est un moyen, pour la population de Liaoning et spécialement au sein de groupes socio économiquement défavorisés, d'exercer des croyances religieuses.

16

Mousalimas, Soterios A. "The transition from shamanism to Russian Orthodoxy in Alaska." Thesis, University of Oxford, 1992. http://ora.ox.ac.uk/objects/uuid:f8089a32-0331-4b9e-a89b-50d4dc27373b.

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Responding to twofold question how did the transition occur; and what were its implications for the ancient cultures? - this thesis places an emphasis upon the transition as an indigenous movement, involving a transformation of the ancient. The primary focus is comprised of the Aleut and Alutiiq peoples who converted virtually as whole nations in the later 18th century. They then maintained this faith themselves within their village structures, a premise that will be substantiated in the Introduction. While a similar ingrafting occurred among other Alaskan peoples as well, an amount of published evidence is available for the Aleuts and Alutiiqs that can render the premise especially secure for them. These other Alaskan peoples - the Yupiit, the "Ingalik" Athapascans, the Kolchan Athapascans, the Denaᐟina Athapascans, the historical Eyak, and the Tlingit have provided corroborative ethnographical and social anthropological material; and the main concepts articulated in this study could potentially be extended to them as well, and extended further to peoples of similar cultures across northern Eurasia who were part of this history (as explained in Chapter 1 and in the epilogue in Chapter 6). [continued in text ...]

17

Wallis, Robert J. "Autoarchaeology and neo-shamanism : the socio-politics of ecstasy." Thesis, University of Southampton, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300822.

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18

Sirén, Elvira. "Shamanism i Sverige : En distinktion mellan praktik och definition." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-185180.

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Sammanfattning: Shamanism har ständigt varit ett populärt ämne att studera, där bland annat problem med shamanism-begreppet har lyfts fram av en rad olika forskare. Shamanism har i de flesta fall definierats som religion, trots att omfattande forskning har belyst det utspridda motståndet till definitionen bland utövare i västvärlden. Studien har undersökt likheter och skillnader mellan utövare av shamanism i nutida Sverige, vad gäller åsikter, praktik och definierande. Den har byggt på en kvalitativ analys av semistrukturerade intervjuer med sex utövare som även har varit verksamma inom shamanism. Studien har påvisat att motståndet till att definiera shamanism som religion existerar bland dessa utövare. Religion har beskrivits som något organiserat med läror och regler, medan shamanism har beskrivits som något fritt, där praktik, värderingar och trosuppfattningar har varierat bland utövare. Debatten kring shamanism-begreppets eventuella problem har även förekommit inom shamanska kretsar och det har existerat skilda meningar bland utövare, likväl som det har existerat skilda meningar bland forskare.

19

Villagra, Carron Rodrigo Juan. "The two shamans and the owner of the cattle : alterity, storytelling and shamanism amongst the Angaité of the Paraguayan Chaco." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/965.

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My thesis examines from an ethnographic account how history has been made, told and interpreted by the Angaité people of the Chaco since the Paraguayan nation-state effectively carried out the colonization of this territory in the 19th century until the present day. The key elements of this account are the Angaité’s notions and practices on alterity, storytelling and shamanism and how they interplay with one another. I explore the notions of alterity and its counterpart similarity in the context of multiple material transactions in which the Angaité engage both among themselves and with outsiders. I also examine the inseparable socio-moral evaluations attached to such transactions. I show how certain transactions such as exchange or commoditisation do not necessarily conflict with good social relations. Nevertheless, the closest relationships – preferably evoked in kinship terms - are constantly constructed by the combination of several practices including sharing, pooling, cohabitation and companionship and the relational morality that underpins them. This relational morality, I argue, is both inscribed and enacted through the telling of Nanek Any’a narratives –“Old news/events”. I analyze some of these narratives in order to show how the Angaité people interpret the consequences of the colonization of the Chaco. For this I provide an intelligible context for the Nanek Any’a that may otherwise appear contradictory or incomprehensible to a non-Angaité listener. The Angaité’s versions of history compared to the official accounts challenge the simplistic of the Angaité as “acculturated” and a homogenous indigenous people and situate them as main actors of their own lives. Rather than the Angaité being the victims of history the Nanek Any’a emphasize that it was the mistakes and failing of their ancestors in their original encounter with the Paraguayans that resulted in an unbalanced relationship with the latter in socio-economic terms. In addition to this, I describe in the light of the historical processes undergone in the lives of the Angaité, how the shamanic discourses and capacities and Angaité cosmology have changed. I explore how they have constantly incorporated external elements, and thus such shamanic elements pervades contemporary areas of life and interactions that include not only the paradigmatic indigenous shaman, but unusual figures such as pastors, powerful outsiders and leaders.

20

Yoon, Hahn. "A study of implementation of encountering theology for overcoming shamanistic system of faith in Korean cultural context." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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21

Kim, Chul Hwan. "Central issues in proclaiming the Gospel to Korean shamanists." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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22

Luna, Luis Eduardo. "Vegetalismo : shamanism among the Mestizo population of the Peruvian Amazon." Doctoral thesis, Stockholms universitet, Humanistiska fakulteten, 1986. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-80354.

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23

Bleakley, Alan Douglas. "Animalizing and shamanizing : animal presence in Shamanism and archetypal psychology." Thesis, University of Sussex, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.262595.

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24

Udry, Stephen Potter. "Muttering mystics : a preliminary examination of Manchu Shamanism in the Qing Dynasty /." Thesis, Connect to this title online; UW restricted, 2000. http://hdl.handle.net/1773/10459.

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25

Svanberg, Jan. "Schamantropologi i gränslandet mellan forskning och praktik : en studie av förhållandet mellan schamanismforskning och neoschamanism /." Åbo : Pargas, Finland : Åbo akademis förlag : Distribution, Tibo Trading, 2003. http://www.abo.fi/aa/massmedia/pressmeddelanden/svenska/disputationer/2003%5F09%5F19%5Fjs.html.

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26

Blas, Muego Ching. "Shamanism and music, a comparative-historical study of shamanic rites using music in the Cordilleras, Philippines and Vancouver Island, British Columbia, Canada." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0013/MQ57911.pdf.

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27

Arik, Kağan. "Shamanism, culture and the Xinjiang Kazak : a native narrative of identity /." Thesis, Connect to this title online; UW restricted, 1999. http://hdl.handle.net/1773/10844.

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28

Sutler-Cohen, Sara C. "'Spirit guides me' : an exploration into neoshamanism in northern California /." Diss., Digital Dissertations Database. Restricted to UC campuses, 2005. http://uclibs.org/PID/11984.

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29

Wong, Cheung-wai, and 王章偉. "Between state and society." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2003. http://hub.hku.hk/bib/B31246084.

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30

Vang, See J. "Hmong perception and behaviors regarding shamanic practice and western medicine." Online version, 1998. http://www.uwstout.edu/lib/thesis/1998/1998vangs.pdf.

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31

Wikström-Hedman, Kristina. "Vetenskap, religion eller hokus pokus : en religionsvetenskaplig analys av kvantfysik och shamanism." Thesis, University of Gävle, Department of Humanities and Social Sciences, 1999. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-499.

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Detta är ett försök att skildra den livsåskådningstradition som med utgångspunkt från moderna vetenskapliga resultat söker påvisa ett samband mellan dessa och den urgamla shamanistiska tradition som en gång varit världsomspännande och fortfarande lever i spridda rester av vissa kulturkretsar.

Jag har för detta ändamål läst den litteratur som jag här sammanfattar i resultatdelen samt redovisar under rubriken "Diskussion och slutsats" med en religionsvetenskaplig analys och en fenomenografisk genomgång.

Min forskningsuppgift är att utifrån ett religionsvetenskapligt perspektiv göra en deskriptiv analys av några centrala arbeten inom det som kallas den nya fysiken och en shamanistisk tradition i anslutning till den.

Den röda tråd som jag ser löpa genom denna litteratur påvisar dels utifrån olika förutsättningar annorlunda sätt att uppfatta och förhålla sig till "verkligheten" och dels finns här genomgående mer eller mindre religiösa övertoner. En gemensam nämnare för denna idétradition är även den parallell man ser mellan komplementaritet, dvs. ljusets våg/partikeldualism, och olika medvetandetillstånd. Detta innebär i båda fallen ett överskridande av vår vanliga tids- och rumsuppfattning. Vidare krävs det såväl inom shamanismen som i den kvantmekaniska forskningen att man är en kreativ medskapare, inte en objektiv iakttagare.

32

Korp, Maureen Elizabeth. "Earthworks: Shamanism in the religious experiences of contemporary artists in North America." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7606.

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Within the last 30 years a number of earthworks have been built by artists, primarily in North America, but extant examples are known elsewhere in the world. These artworks are not intended to be bought and sold or displayed within the usual gallery-focused art distribution system. They are site-specific works, often located in remote, hard-to-reach areas. Curatorial documentation is sometimes incomplete. Some artists do not even list their earthwork projects on their resumes. What than is the purpose of the contemporary earthworks? Are the contemporary works religious statements of sacral orientation? 203 questionnaires were sent to artists throughout North America whose work seemed to show an especial interest in earthworks, visionary experiences, and/or nature. Questions were asked of the artists concerning visionary experiences, paranormal experiences, life crises, religious background and current religious affiliation, among other things. Subsequent interviews were conducted with 19 artists. For most of the artists in the group their visions and paranormal experiences inspire and authenticate their work as artists, work which they themselves believe to be "healing" and linked to the earth as sacred, a world in which they frequently encounter "sacred places," power centers, and other experiences of mana or kratophany. In very special ways, the artists feel themselves to be mediums for a sacred knowledge which they believe comes from nature, from the earth, from the energies of all life, of all time--but not from god or gods per se. The artists appear to perceive the world as a self-contained whole, a healing whole, and in their art they take part in that healing whole. Thus, the dissertation argues that the analogy of shaman as artist (artist as shaman) is a useful one to make to explicate the religious experiences of artists; that artists can be studied as a group using the statistical profile methods of social sciences; and that contemporary earthworks may constitute a hitherto unrecognized body of sacred art. (Abstract shortened by UMI.)

33

Tanaka, Sakurako. "The Ainu of Tsugaru, the indigenous history and shamanism of northern Japan." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ48593.pdf.

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34

Perruchon, Marie. "I am Tsunki : gender and shamanism among the Shuar of Western Amazonia /." Uppsala : Acta Universitatis Upsaliensis : Univ.-bibl. [distributör], 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-3489.

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35

Kim, Dong Kyu. "Looping effects between images and realities : understanding the plurality of Korean shamanism." Thesis, University of British Columbia, 2012. http://hdl.handle.net/2429/40069.

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This thesis aims to show the wide spectrum of Korean shamanism, not only by exploring a body of images of Korean shamanism that has been established on the level of academic discourse, but also by illustrating the practices of modern shamans and clients. I mean by the words “a wide spectrum of Korean shamanism” that there are multiple images and realities subsumed under the title of Korean shamanism. Not only negatively associated concepts, such as “superstition,” “magic,” “primitive” and so on, but also positive images coexist on the contemporary spectrum of Korean shamanism. Those images do not remain limited to academia, but also shape the reality of Korean shamanism, having been appropriated by governmental policies as well as by shamans themselves. I call it “looping effects between images and realities” in Korean shamanism. In order to show the looping effect in Korean shamanism, I first analyze the historical development of the shamanism-image which has been configured within official discourses in specific intellectual and social contexts. Various identifications and classifications of Korean shamanism are placed along the spectrum of Korean shamanism anchored by two extreme images, “the negative image” and “the positive one.” I will then show how those images of Korean shamanism affect Korean shamans’ identity-making process and even the reconfiguration of Korean shamanism itself. Here, academic discourses are perceived as one constituent of contemporary Korean shamanism. As another factor in the formation of the plural realities of Korean shamanism, I suggest the dynamic relationship between shaman and client. For over one hundred years, Koreans have experienced radical changes in the realms of spirituality and materiality. In accordance with these changes, many fundamental values, such as modern scientific rationalism and the religious worldview, have competed with each other. In this circumstance, Korean shamans try to enforce a shamanic worldview through ritual activities, and their ritual activities are reorganized according to their contemporary clients’ various desires which reflect specific situations. In conclusion, in this dissertation, I contend that all these feedback processes, between images and realities and between shaman and client, have constructed the plurality of Korean shamanism.

36

Jakobsen, Merete Demant. "Shamanism : traditional and contemporary approaches to the mastery of spirits and healing." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321598.

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37

Dronfield, Jeremy Charles. "Subjective visual phenomena in Irish passage tomb art : vision, cosmology and shamanism." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/272393.

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38

Mårdling, Camilla. "Kristus - den perfekta nåjden? : Samisk shamanism i relation till en kristen livsåskådning." Thesis, Uppsala universitet, Tros- och livsåskådningsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-413648.

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39

Bavlnka, Timothy. "Superheroes and Shamanism: Magic and Participation in the Comics of Grant Morrison." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1302288940.

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40

Lee, Jin-Woo. "The influence of Shamanism on Korean Churches and how to overcome it." Lynchburg, Va. : Liberty University, 2000. http://digitalcommons.liberty.edu.

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41

Rhie, Y. C. "Toward an authentic Korean biblical reading : shamanism and the Bible in dialogue." Thesis, University of Sheffield, 2013. http://etheses.whiterose.ac.uk/5494/.

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This thesis focuses on the binary opposition between Yahwistic prophecy and shamanistic practices and the coexistence of various religious professionals in the Bible - prophets, magicians and diviners - who continually challenge theological distinctions set by the central religious hierarchy. My research explores Korean shamanism: from its basic worldview to the characteristics of shamanic practitioners and rituals, and to its syncretism with other religions, in which compatibility with the Korean authentic spirituality is the key to the successful settlement of missionary religions. Various shamanic models are proposed to find resources for the parallel study between the biblical faiths and practices and Korean shamanism, such as: the spiritual calling of prophetic figures in the Bible and of Korean shamanic neophytes; the paradox of prophetic condemnation against magic and divination employed by ‘others’, when similar techniques are used by the Old Testament prophets as a sign of divine connection; and the rite of passage of prophetic and shamanic practitioners, as a bridge between the secular and the sacred. Through a close reading of the prophetic narratives, this thesis resists what appears to be the dominant voice in the interpretative tradition of the Bible in the Korean church - a polarity between a central or Christian religion and a popular or shamanic spirituality - and points out that the Bible itself is a rich depository of competing religious systems and models, with which Bible readers from various religious and cultural backgrounds can identify or compare in their own environments.

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Bock, Nona J. T. "Shamanic techniques their use and effectiveness in the practice of psychotherapy /." Menomonie, WI : University of Wisconsin--Stout, 2005. http://www.uwstout.edu/lib/thesis/2005/2005bockn.pdf.

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43

Frost, Steve. "Nepsis project." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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44

Green, John C. "Mnemodrama : Alessandro Fersen's parashamanic training technique for the occidental performer." Thesis, University of Plymouth, 1993. http://hdl.handle.net/10026.1/804.

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This thesis is the first full-length study of the experiments in performer training undertaken by Alessandro Fersen in his studio laboratory in Rome between 1957 and 1983 and practiced since then in the codified technique which he calls Mizemodrama ( literally, "a drama of memory"). The purpose of my research is twofold: firstly, to focus on the development of the core technique of mnemodrama which is a theatrical simulation of ritual object manipulation employed by shamans in traditional cultures in order to induce an altered state of consciousness. In Fersen's terms such transic techniques provide the contemporary performer with a psychic training which enables him to explore different aspects of his persona rediscovered from both the autobiographical and archetypal levels of his unconscious. Secondly, the thesis presents a case for viewing Alessandro Fersen as a pioneer of post-war experimental theatre practice, particularly from the standpoint of the interdisciplinary nature of his experiments (theatre combined with anthropology, ethnology and psychology) and his focus on training rather than performance within the confines of a laboratory. The philosophy behind his research, its goals and methodology are therefore compared with those of his more celebrated peers, Jerzy Grotowski, Peter Brook, Richard Schechner and Eugenio Barba. This thesis combines academic research with two periods of observation of the mnemodrama in performance at Fersen's studio in Rome in 1990 and 1992. Subsequently, I was able to introduce Fersen and his work to British academic theatre professionals for the first time at the international conference on Performance, Ritual and Shamanism organised by the Centre for Performance Research and held in Cardiff in January 1993. Finally, the appendices contain Fersen's essential justification for his research, from which the arguments of this thesis have been developed. The appendices also represent the first substantial translation of Fersen's writings on theatre to appear in the English language.

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Marris, Alan David. "The cultural history of the werewolf." Thesis, University of Sussex, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260040.

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46

Lee, Min-Kyu. "A man of high degree : an exploration of Jesus as shaman in the synoptic Gospels." Thesis, University of Sheffield, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323564.

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47

Edmonds, David Michael. "Music of the Spheres: Astronomy and Shamanism in the Music of Urmas Sisask." Thesis, University of North Texas, 2012. https://digital.library.unt.edu/ark:/67531/metadc149587/.

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In 1619, Johannes Kepler published his magnum opus Harmonices mundi in which the astronomer derived distinct pitches and scales for each known planet in the solar system from calculations of various aspects of their orbital motions. This was the first theoretical realization of the ancient tradition of musica universalis (also called musica mundana), or music of the celestial bodies. It was not until the Estonian composer Urmas Sisask (b. 1960) began his compositional career by deriving his own “planetary scale,” however, that the theoretical musica universalis came into audible existence. Sisask’s work represents a distinctive musical voice among today’s choral composers, and although he is steadily gaining attention for his unique compositional style, only limited information exists about the specifics of his background, his interest in astronomy and shamanism, and the subsequent influence these interests have had on his choral music. At once traditional and modern, he bridges the gap between ancient Estonian folk song and the present. Through an application of exotic techniques including extreme repetition, ritualistically driving rhythms and sudden changes in timbre and texture; coupled with his own peculiarly crafted “planetary scale,” Urmas Sisask has created a completely unique body of work which is examined in this study by looking at representative works from his choral oeuvre including Gloria Patri…24 hymns for mixed choir, Magnificat, Ave Sol, and Benedictio.

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Linebaugh, Troy M. "Shamanism and the Ancient Greek Mysteries: The Western Imaginings of the “Primitive Other”." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1512462129881859.

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Fortis, Paolo. "Carving wood and creating shamans /." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/523.

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Klein, Ellen W. "Shamanism, Spiritual Transformation and the Ethical Obligations of the Dying Person: A Narrative Approach." Scholar Commons, 2010. http://scholarcommons.usf.edu/etd/3538.

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The person experiencing chronic or protracted illness is confronted with a complex array of physical, emotional and spiritual trials. This thesis explores how chronic illness can be viewed through the lens of the shamanic experience of dismemberment and re-memberment and shows how clinical, narrative, and relational models on their own are insufficient to speak meaningfully to illness experiences, but the integration of aspects of each of these models when coupled with shamanic initiation experience creates an innovative model for patients and those with whom they are in relationship.

Дисертації з теми "Shamanism"

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