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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.
Анотація:
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.
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.
Анотація:
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.
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.
Анотація:
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.
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.
Анотація:
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.
5
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.
Анотація:
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.
6
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.
Анотація:
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.
7
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.
Анотація:
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.
8
Wallis, Robert. "Art and Shamanism: From Cave Painting to the White Cube." Religions 10, no. 1 (January 16, 2019): 54. http://dx.doi.org/10.3390/rel10010054.
Анотація:
Art and shamanism are often represented as timeless, universal features of human experience, with an apparently immutable relationship. Shamanism is frequently held to represent the origin of religion and shamans are characterized as the first artists, leaving their infamous mark in the cave art of Upper Palaeolithic Europe. Despite a disconnect of several millennia, modern artists too, from Wassily Kandinsky and Vincent van Gogh, to Joseph Beuys and Marcus Coates, have been labelled as inspired visionaries who access the trance-like states of shamans, and these artists of the ‘white cube’ or gallery setting are cited as the inheritors of an enduring tradition of shamanic art. But critical engagement with the history of thinking on art and shamanism, drawing on discourse analysis, shows these concepts are not unchanging, timeless ‘elective affinities’; they are constructed, historically situated and contentious. In this paper, I examine how art and shamanism have been conceived and their relationship entangled from the Renaissance to the present, focussing on the interpretation of Upper Palaeolithic cave art in the first half of the twentieth century—a key moment in this trajectory—to illustrate my case.
9
Шмыт, Збигниев. "Shamanism in a Post-socialist City." Мир России 29, no. 3 (June 24, 2020): 51–65. http://dx.doi.org/10.17323/1811-038x-2020-29-3-51-65.
Анотація:
Citation: Szmyt Z. (2020) Shamanism in a Post-socialist City. Mir Rossii, vol. 29, no 3, pp. 51–65. DOI: 10.17323/1811-038X-2020-29-3-51-65
This article focuses on shamanic placemaking and the struggles for public space in the Siberian city of Ulan-Ude. Special attention is given to the indigenization of the city, which is a result of the mass immigration of Buryats from rural areas and the decay of the Soviet urbanization model. The article investigates how contemporary shamanism is involved in the decolonization of the urban space, new temporalization, and indigenous placemaking. Instead of dealing with traditional shamanist mediation between spirits and people, the emphasis is on mediation between the idea of ethnicity and the urban space.
10
Schlottmann, Dirk. "Korean Shamanism: Betwixt & Between." Magic, Vol. 5, no. 1 (2020): 37–57. http://dx.doi.org/10.47659/m8.037.4.pro.
Анотація:
The project shows the Korean shamans of the North Korean Hwanghaedo tradition in liminal moments. These are periods in which they experience ecstasy and trance because they seek contact with spiritual entities or are possessed by gods, spirits, or ancestors. They are in an intermediate position “betwixt and between” that is very difficult to describe and is in fact experienced in a manifold of ways. The shamans that came as refugees after the Korea war imported the Hwanghaedo tradition from North Korea to South Korea. The ecstatic and wild ritual practice survived in South Korea because many refugees perceived this tradition as part of their culture and identity. Among the several regional shamanism traditions practiced in South Korea today, Hwanghaedo shamanism is widely acknowledged as the one that retains the magio-religious traits that are the spiritual essence of Korean shamanism’s belief and practice.
11
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.
Анотація:
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.
12
Barmpalexis, Athanasios. "‘The Hermit Next Door’: The Role of Eremitism/Asceticism in Contemporary Shamanic Healing Practices in North-East Scotland." Český lid 108, no. 4 (December 15, 2021): 455–77. http://dx.doi.org/10.21104/cl.2021.4.03.
Анотація:
Based on an ethnographic study of ‘Western’ forms of contemporary shamanism in North East Scotland, the article discusses the significant role that eremitism plays in folk healing systems, particularly in shamanism. The tendency to live an isolated life is not only a key feature of traditional shamanic healing practices, but it can also be found in contemporary manifestations of them. Two such cases are discussed in this article. Terry Mace and Norman Duncan are two contemporary shamanic healers who live and offer services in the wider region of North East Scotland. For different individual reasons, they have self-consciously decided to isolate themselves geographically, living simply and self-abundantly, and leading an eremitic way of life away from materialism and socialising. The article thus focuses on examining the role of eremitism in the life of these two healers in an attempt to highlight the significance of the phenomenon in contemporary shamanisms.
13
Kamal, Zahara. "NYANYIAN ANAK BALAM: TERAPI MISTIK PERDUKUNAN KE SENI PERTUNJUKAN RABAB PASISIE DI PESISIR SELATAN SUMATERA BARAT." Humanus 14, no. 2 (November 30, 2015): 165. http://dx.doi.org/10.24036/jh.v14i2.5683.
Анотація:
This article is part of reserch,which reveals the problem of singing of anak balam in the context of shamanism entered the real of the performing art tradition of rabab pasisie in south pesisir.in the context of shamanism,the singing of anak balam serves as a means of communication between shamans and spirit of ancestor to identify a patient’s disease and type of medicine.while the singing of anak balam in context of performing arts rabab, serves as ameans of intertainment to enliven various local community activities.this reserch use a quanlitative method sosiology approach,antropology approach,easthetic approach.data colected through observasion, interview and documentation.this research found that in term of aesthetics singing of anak balam in context of shamanic different with the singing of anak balam in the context of art performing rabab pasisie, because in shamanism context eathetic value is not considered by shamans, because preferred here is to communicate with the spirit of ancestors,while in the context of performing arts rabab,aesthitic value higly considered by rabab artists both from the cultivation of musical and singing text.
14
Sem, Tatyana Yu. "From the History of Shamanism: Images of Shamans and Shamanistic Rituals on the Petroglyphs of the Upper Amur, Olekma, and Aldan Rivers (article one)." Study of Religion, no. 3 (2019): 53–61. http://dx.doi.org/10.22250/2072-8662.2019.3.53-61.
Анотація:
The article deals with the ancient roots of shamanism according to the materials of the petroglyphs of the Upper Amur, Aldan and Olekma of the Bronze Age and early Iron Age (2000–1000 BC) with the ethnographic parallels. In order to analyze the material, the author uses a set of methods – diachronic archaeological and ethnographic comparative research, iconographic and semantic analysis. According to the petroglyphs of the 11 images of shamans of the specified period, and two of the 18th century, describing the personality of shamans with ritual paraphernalia – a suit, a tambourine, a mallet, a baton, masks and a headdress. Two images in costumes were also dressed in masks of the supreme gods of heaven and thunder. All shaman figures are painted in the process of ritual actions. There are hunting rituals, ritual of receiving the heavenly grace of the calendar type, circular dances associated with the cult of the sun at the new year’s holiday, the ritual of seeing the soul into the world of the dead and the shaman's initial ritual of sacrifice to the spirits to strengthen the shaman's power depicted among the shamanistic rituals on the petroglyphs. The vast majority of the considered images of shamans with attributes and costumes, shamanistic rituals depicted in the petroglyphs of the Upper Amur and Aldan rivers have direct correspondences in the shamanism of the Tungus-Manchu peoples (Evenki, Nanai, Udege), which indicates a possible direction of cultural genesis in the region. In addition, some of the images have parallels with the spiritual culture of the ancient Indo-Europeans and Turkic-Mongols. Some images – radiant headdress, figures of thunderbolts – have analogies among the ancient Indo-European population of Karakol and Pribaikalye. Separate stories are genetically related to the Okunevites. Shamanic tambourines with vertical rungs are typical for the Altai and Tuvinians and were found in the Yakut group of Evenks.
15
LAVRILLIER, ALEXANDRA, and TATIANA YU SEM. "CONTEMPORARY “SHAMANISING PERSONS” AMONG THE TUNGUS-MANCHU (EVENKI, EVEN, AND NANAI): CASE STUDIES ABOUT COMMON COLLECTIVE SPIRITUAL REPRESENTATIONS." Study of Religion, no. 3 (2021): 32–51. http://dx.doi.org/10.22250/2072-8662.2021.3.32-51.
Анотація:
This article studies common spiritual representations about contemporary Tungus-Manchu “shamanising persons”. It analyses ethnographic material gathered by the authors between 1994 and 2020 among the Evenki, Even, and Nanai of Yakutia, the Amur region, Kamchatka, Novorossiysk, and Khabarovskii krai, as well as the relevant scholarly literature. Under Soviet anti-religious policies, the traditional shamans of these peoples went into significant decline: the last traditional shamans passed away in the 2010s, thus potentially disrupting the transmission of the shamanic function. Nevertheless, according to collective representations, the spirits are still active and continue elect people to become shamans. Our paper argues that these peoples are enduring “ritual wanderings”, wedged between a lack of individuals able to transmit the knowledge required to become a traditional shaman and the fact they reject urban/western neo-shamanism (in contrast to other Siberian peoples like the Buriat, Tuva, Yakut, and Altai). Through the analysis of a mosaic of case studies on shamanising persons who are neither traditional shamans nor neo-shamans, we reveal many relationships with the spirits, the ways these people deal with shamanic election, and the common core of the spiritual representations of the Tungus-Manchu. This paper contributes to the study of contemporary shamanism, Tungus-Manchu cultures, and human-nature relationships.
16
Pavlova, Anzhelika N. "Shaman elements in the Mari costume." Finno-Ugric World 10, no. 4 (December 24, 2018): 98–104. http://dx.doi.org/10.15507/2076-2577.010.2018.04.098-104.
Анотація:
Shamanism is known among various ethnic groups in Asia, Oceania and America, including the Ugric peoples of Siberia. The problem of Mari shamanism remains controversial to this day. It offers to look at it from the point of view of the preservation of shamanic elements in the traditional Mari costume. The paper is based on ethnographic and archaeological sources, which are considered within interdisciplinary approach using the methods of historicism, semiotics, structural and functional analysis. The Mari costume, developing over the centuries, has preserved the main symbolic dominants. The traditional Mari costume was a reflection of mythical cosmology, just like a shaman’s costume. In the symbolism of the Mari costume, one can also find ancient images of shamanic patron spirits. The preservation of shaman elements in the Mari costume can be both a reflection of the archaic layer of Finno-Ugric mythology, and the result of contacts with the Ugric world.
17
Burnakov, V. A. "The Image of a Horse in the Shamanic Attributes of the Khakas (Late 19th to Mid-20th Century)." Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 775–80. http://dx.doi.org/10.17746/2658-6193.2021.27.0775-0780.
Анотація:
Horse is a domestic animal of great importance in the economic life and spiritual culture of the Khakas, in particular, in shamanism. In the Khakas ethnography, the question of the meaning of the horse in the ritual practice of the shamans remains little studied. Due to this, the purpose of this article is to characterize the image of a horse in the shamanic attributes of the Khakas. The chronological framework of the work covers the late 19th to mid-20th centuries. The choice of such time limits is determined by the state of the database of sources on the research topic. The main sources are ethnographic and folklore materials. The work is based on the methodological principle of historicism. Historical and ethnographic methods are used: relict and semantic analysis. In the course of the study, it was determined that the horse and its image had one of the main places in the attributes of the Khakas shamans. In particular, the image of this animal was presented in the key cult items, such as a tambourine (tyyr), a rod (orba), and a costume (hamdykh/hamnyg kip). It was found out that, in the traditional beliefs of shamanists, the image of a horse was endowed with a special aura of sacredness. It was associated with the idea of a chula — the soul of a shaman in the guise of a horse. It was revealed that the shaman’s tambourine, covered with the skin of this ungulate, symbolized the mount on which kam traveled during his mysteries. It is shown that the ritual use of the tambourine by the shaman was preceded by a sacred act of its revival and introduction into the ritual sphere. It was determined that it was customary to depict horses and horsemen on tambourines, who personified the shaman’s spirit assistants and had a significant role in his ritual practice. It is highlighted that the horse symbolism was found on shamanic rods in the form of a protoma. During the shamanistic rituals, it was identified with a mystical steed. It was revealed that the shamanic costume also included elements associated with the image of a horse: bells, metal rattles and horse hair, which performed an auxiliary function in the process of shamanic rituals.
18
Ivanescu, Carolina, and Sterre Berentzen. "Becoming a Shaman: Narratives of Apprenticeship and Initiation in Contemporary Shamanism." Religions 11, no. 7 (July 17, 2020): 362. http://dx.doi.org/10.3390/rel11070362.
Анотація:
This article, based on an open-question survey completed in 2018, engages with McAdams and Manczak’s approaches to life stories (2015) and Mayer’s ten elements of the shaman myth (2008) to explore the way contemporary people based in the UK, who define themselves as shamans, talk about their becoming a shaman. Individual narratives point out the intricate meeting points between different shamanic traditions and the importance of continuous innovation. They highlight the complex network of human and beyond-human authority and problematize the place, meaning and agency of the self. Contemporary shamanism is a widespread, manifold and multifaceted phenomenon, which we argue is not as different from traditional forms of shamanism as some studies suggest.
19
Hytönen-Ng, Elina. "The Role of Anthropological Literature in Contemporary Shamanic Practices." Anthropological Journal of European Cultures 25, no. 1 (March 1, 2016): 47–63. http://dx.doi.org/10.3167/ajec.2016.250104.
Анотація:
Anthropology and anthropological literature have had an irreversible effect on the practice of contemporary shamanism. In this small-scale study, I look at the complex ways the literature has been recorded, initiated interest, revived and verified the shamanic practices. Over the years, anthropologists have also caused distortions in revived practices as they have left some things unrecorded. On the basis of written responses and interviews from shamanic practitioners and active drumming-group members, I demonstrate that the argument of neo-shamanism as the only form of shamanism still alive is not completely true. Attention is drawn also to the claim about the cycle of learning in contemporary shamanism. My argument is that the main part of learning in the deeper levels of shamanic practices still happens in face-to-face situations.
20
Kocyba, Henryk. "El problema del chamanismo en las religiones prehispánicas de Mesoamérica: el caso maya." Estudios Latinoamericanos 17 (December 31, 1996): 131–42. http://dx.doi.org/10.36447/estudios1996.v17.art5.
Анотація:
Abstract/short description:
The article investigates the idea, suggested by number of authors in the 1990s, that shamanism was an important part of life in the pre-Columbian Maya societies. Kucyba analyzes the evidence of shamanism in past and modern Maya societies and then compares it with some existing models of shamanism. He dismisses the evidence for shamanism's prevalence as inadequate and argues that the term 'shamanism' describes a different kind of socio-political organization than what the Maya had.
21
Krist, Stefan. "Shamanic Sports: Buryat Wrestling, Archery, and Horse Racing." Religions 10, no. 5 (May 7, 2019): 306. http://dx.doi.org/10.3390/rel10050306.
Анотація:
This paper presents the religious aspects of the historical and present forms of the traditional sports competitions of the Buryats—a Mongolian ethnic group settled in Southern Siberia, Northern Mongolia, and North-Eastern China. Both historically and in our time, their traditional sports have been closely linked to shamanic rituals. This paper provides insights into the functions of these sports competitions for Buryat shamanic rituals—why they have been, and still are, an inevitable part of these rituals. They are believed to play an important role in these rituals, which aim to trick and/or please the Buryats’ spirits and gods in order to get from them what is needed for survival. The major historical changes in the Buryats’ constructions of their relationship to their imagined spiritual entities and the corresponding changes in their sports competitions are described. The effects of both economic changes—from predominantly hunting to primarily livestock breeding—and of changes in religious beliefs and world views—from shamanism to Buddhism and from Soviet Communist ersatz religion to the post-Soviet revival of shamanism and Buddhism—are described. Special attention is given to the recent revival of these sports’ prominent role for Buddhist and shamanist rituals.
22
Lun, Yumin, and Xiaomei Dong. "A Study on the Xiuxing of Contemporary Horchin Mongolian Shamanism." Religions 10, no. 2 (February 15, 2019): 112. http://dx.doi.org/10.3390/rel10020112.
Анотація:
Research has been carried out on the procedures for recruiting and training shamans among the Horchin (mainly in Tongliao City, China). This well-known problem is crucial to the development of Horchin shamanism. If a potential shaman wants to complete the transition from an ordinary person to a shaman, they need to repeat religious practices, progress spiritually, learn, and deal well with the role between their daily life and religious life. This process of Xiuxing is full of hardship. However, the issues surrounding the requirements, influencing factors, and evaluation criteria has received little attention. We have been conducting fieldwork in the Horchin area since 2013, have continuously tracked and interviewed more than 100 shamans and prospective shamans, and have obtained much fieldwork data. Through the collation, induction, and comparative study of these materials, we found that Horchin shamans are required to study the knowledge and skills of shamanism, respect their teacher, obey their principles, fulfill the duties and obligations of a shaman, and devote their lives to serving the local community. We also found that Horchin shamans are struggling to adapt their religious practices to the belief systems of the contemporary Chinese world. We also found that it is believed that, in the region, a successful shamanic career presupposes not only knowledge of rituals but also compassionate and principled behavior with respect to the clients and the community.
23
Ellis, Joe. "Assembling Contexts." Inner Asia 17, no. 1 (April 21, 2015): 52–76. http://dx.doi.org/10.1163/22105018-12340033.
Анотація:
This paper attempts to rethink the relationship between the practice of shamanism and the political-economic ‘context’ it is held to emerge from in contemporary Mongolia. In the face of an extraordinary ‘revival’ in shamanism, anthropologists have sought explanations for the phenomenon that centre around a concern with how to locate it in relation to the social, economic and political structures alongside which it manifests. Authors tend to produce accounts that either reduce shamanism to an expression of more fundamental material realities, or explore the cosmo-ontological parameters of the practice itself, in turn masking its articulation with other processes in the social field. This point will be illustrated with reference to a novel ethnography of the making of the shamanic gown in Ulaanbaatar. Yet more than this, it will be suggested that a more sustained reflection upon the nature of the shamanic gown, and consideration of new information regarding the processes that contribute to its creation, might provide the means to theorise in a rather different fashion. The shamanic gown and the people and things mobilised in its emergence do not simply collect social and theoretical contexts, but rather flow outward. As such, while being both intimately reactiveandirreducible to the adjacent realities, Mongolian shamanism also engages in themakingof these very structures. Shamanism and the making of shamanic gowns do not simply emerge from, or deny, contexts; they assemble them.
24
Polyakova, Olga Andreevna. "Shamanism in a modern globalizing world." KANT 40, no. 3 (March 2021): 164–69. http://dx.doi.org/10.24923/2222-243x.2021-40.30.
Анотація:
The purpose of the study is to reveal the phenomenon of modern shamanism (neo-Shamanism), founded by M. Harner. To define the problems of the emergence and development of shamanism as a primitive religion and its modern interpretation of terminology with its significance in the spiritual life of society. The article discusses a way of rebirth and transformation of shamanism due to the shaman's journey into a daily reality by building a complete picture of the world, that is, cartography. The scientific novelty is that on the example of modern shamanism (neo-Shamanism) it is possible to prove the principle of the leadership qualities of the modern shaman, which help a modern person find support in the global world. Shamanism aims to preserve traditional knowledge and transfer to future generations. As a result, it was revealed that shamanism is able not only to form, but also to develop relations between man and nature.
25
Hangartner, Judith. "The Contribution of Socialist Ethnography to Darhad 'Shamanism'." Inner Asia 12, no. 2 (2010): 253–70. http://dx.doi.org/10.1163/000000010794983469.
Анотація:
AbstractThis article analyses socialist ethnographies of the Darhad in northernmost Mongolia. It compares accounts of the early 1930s by the Buryat scholars Sanjeev and Zhamtsarano with those of the 1960s by the Mongolian ethnographer Badamhatan and the Hungarian scholar Diószegi. It shows how these accounts increasingly identified the Darhad with the shamans among them and laid the ground for the widespread present-day perception of the Darhad as 'shamanists'. Furthermore, it discusses how socialist ethnographies were connected to the larger Mongolian socialist nationality project and contributed to the very ideological foundation of the Mongolian nation-state. A careful analysis of the accounts reveals that in the early 1960s, when Westerners believed that shamanism in Siberia and Mongolia was becoming extinct, socialist ethnographers met with numerous practising Darhad shamans in the Shishget depression in northern Hövsgöl.
26
Batomunkueva, Soelma R., та Sayana B. Bukhogolova. "К вопросу о религиозных верованиях старых баргутов". Монголоведение (Монгол судлал) 14, № 2 (10 серпня 2022): 344–59. http://dx.doi.org/10.22162/2500-1523-2022-2-344-359.
Анотація:
Introduction. The paper discusses some religious beliefs — identified as original and authentic ones — based on shamanic traditions among the Old Barga (Barghuts). Despite the active presence of Buddhism and coexistence with the latter, the Old Barga shamanism remains viable enough. Goals. The study attempts to delineate elements that would indicate connections and interactions between the shamanic tradition of Old Barghuts and those of Buryats and Manchus. To facilitate this, the work pursues a number of objectives, namely: a brief review and analysis of published studies covering the topic; identification of common features inherent to Barghut, Buryat and Manchu shamanisms. Materials and methods. The main research methods employed are the historical/genetic one and that of comparative analysis (with due regard of historicism principles). Results. The available works and materials of different authors, mainly field studies, make it possible to reconstruct the structure and hierarchy of the Old Barga shamanic pantheon, highlight key religious cults that form their unified religious beliefs and preferences. At the same time, publications to have examined the Old Barga shamanism state a genetic relationship with the Buryat tradition — without any essential insights into ideas to be associated with a more archaic layer, and the strong influence of Chinese culture, despite the fact Old Barghuts had been rather placed in Manchu environments. The paper assumes the religious ideas of Old Barghuts which had begun to take shape during the medieval domination of Tengrism (with its central idea of worshiping and deification of the Eternal Blue Sky) also contain and essentially rest on Tengrian views and ideas. Conclusions. So, the Old Barga shamanism is a flexible and changeable system of religious views. However, the transformations experienced nowadays may attest to both its evolution and certain destructive processes.
27
Bužeková, Tatiana. "The Shaman's Journeys between Emic and Etic." Anthropological Journal of European Cultures 19, no. 1 (March 1, 2010): 116–30. http://dx.doi.org/10.3167/ajec.2010.190109.
Анотація:
The author focuses on the term 'shaman' as an analytical category. In academic usage its meaning has come to denote similar tribal beliefs all over the world, while in postmodern discourse the plural 'shamanisms' refers to a range of specific spiritual practices. The diverse movement of neo-shamanism appeared as a product of the interaction of etic and emic categories in anthropological literature, in particular as a result of the shift from the etic to an emic perspective that took place in the last forty or fifty years. The author argues that characterisations of shamans are people's representations rather than objective reality. These representations cannot serve as an explanation of a phenomenon, but themselves need explanation. Research in cognitive psychology could inform understanding of neo-shamanism: it would mean investigation of this social phenomenon as an outcome of the interaction of cognitive processes on the one hand and social inputs on the other.
28
Kristianus, Kristianus. "The Dayak Selako Shamans Oral Tradition: Intermediary Between People, Culture And Religion." Al-Albab 10, no. 2 (January 12, 2022): 241–56. http://dx.doi.org/10.24260/alalbab.v10i2.2093.
Анотація:
The Dayak Shamans of Western Kalimantan of Borneo mediate between people and the Makhluk halus or invisible beings. The Makhluk halus who have their own well-defined roles, live in the sky, earth, water and other places, with similar needs as the humans, and the relations between humans and spirits in the context of traditional beliefs are inseparable. Interestingly, these beliefs are common to both Dayak Selako Shamanism and Kalimantan Islam. The Malay oral tradition has a major influence on the Dayak Selako culture in Western Kalimantan. In fact, both ethnic groups had originated historically from the same roots, but later separated by Islam and Christianity. Thus, irrespective of their affiliations to the major religions of Christianity and Islam, the Dayak Selako Shamanism and the Islamic spiritual healing practiced in Western Kalimantan follow the same oral tradition when conducting spiritual communication and shamanic healing. For the Malays, communication with the spiritual world begins with the recital of the Islamic verses, forming an essential part of the the Malay identity. Interestingly, the Dayak Selako Christians too use the same verses. We argue that the Dayak Selako Shaman is not only an intermediary between the Dayaks and their spirits, but also between the Dayak, Islam and Christianit religions. The mutual values of oral tradition in shamanism’s of the Dayak Selako and Malays have created a societal structure based on the natural cycle and life pattern.
29
Winkelman, Michael. "Shamanism and Cognitive Evolution (with comments)." Cambridge Archaeological Journal 12, no. 1 (April 2002): 71–101. http://dx.doi.org/10.1017/s0959774302000045.
Анотація:
Shamanic referents in Upper Palaeolithic cave art indicate its pivotal role in the Middle–Upper Palaeolithic transition. Etic models of shamanism derived from cross-cultural research help articulate the shamanic paradigm in cave art and explicate the role of shamanism in this transition. Shamanism is found cross-culturally in hunter-gatherer societies, constituting an ecological and psychosociobiological adaptation that reflects the ritual and cosmology of early modern humans. Shamanism played a role in cognitive and social evolution through production of analogical thought processes, visual symbolism and group-bonding rituals. Universals of shamanism are derived from innate modules, particularly the hominid ‘mimetic controller’ and music and dance. These induced altered states of consciousness, which produce physiological, cognitive, personal and social integration through integrative brain-processing. Shamanic altered states of consciousness have the cross-modal integration characteristic of the emergent features of Palaeolithic thought and facilitated adaptations to the ecological and social changes of the Upper Palaeolithic. Cross-modular integration of innate modules for inferring mental states (mind), and social relations (self/others), and understanding the natural world (classificatory schemas) produced the fundamental forms of trope (metaphor) that underlay analogical representation. These integrations also explain animism (mental and social modules applied to natural domains); totemism (natural module applied to social domain); and guardian spirit relations (natural module applied to self and mental domains).
30
Grant, Bruce. "Slippage: An Anthropology of Shamanism." Annual Review of Anthropology 50, no. 1 (October 21, 2021): 9–22. http://dx.doi.org/10.1146/annurev-anthro-101819-110350.
Анотація:
If our knowledge of shamanism has been so abidingly partial, so impressively uneven, so deeply varied by history, and so enduringly skeptical for so long, how has its study come to occupy such pride of place in the anthropological canon? One answer comes in a history of social relations where shamans both are cast as translators of the unseen and are themselves sites of anxiety in a very real world, one of encounters across lines of gender, class, and colonial incursions often defined by race. This article contends that as anthropologists have cultivated a long and growing library of shamanic practice, many appear to have found, in a globally diverse range of spirit practitioners, translators across social worlds who are not unlike themselves, suggesting that in the shaman we find a remarkable history of anthropology.
31
Landy, Francis. "Shamanic Poetics." Religion and Theology 27, no. 1-2 (July 21, 2020): 1–14. http://dx.doi.org/10.1163/15743012-bja10002.
Анотація:
Abstract This essay examines the relationship between the biblical prophets and prophetic poetry in terms of the “shamanic complex.” First, a short characterization is given of the phenomenon of shamanism in archaic societies, shamanic techniques and alternate states of consciousness, as well as the social, cultural, and political role of shamanic figures. Second, the similarity between shamanism and biblical prophecy is considered. Third, the figure of First Isaiah as presented in the eponymous book in the Hebrew Bible is analyzed in terms of the shamanic complex and shamanic poetics as to aspects of his initiation as prophet and represented features of his actions as prophet.
32
Татьяна Юрьевна, Сем,. "The Image of the Shaman Tatake in the Manchu Epic (Ethnocultural Analysis)." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 4 (January 2, 2023): 11–20. http://dx.doi.org/10.26158/tk.2022.23.4.001.
Анотація:
Статья посвящена анализу образа шаманки в маньчжурском эпосе «Нишань самани ситхэ» - наиболее известном письменном произведении маньчжуров, восходящем к устному фольклору и шаманизму. Это произведение имеет широкое распространение среди народов Маньчжурии. Научная новизна статьи состоит в этнокультурном шамановедческом прочтении фольклорного нарратива маньчжуров в сравнении с фольклором и ритуалами других тунгусо-маньчжурских народов. Методика анализа фольклорного материала включает герменевтический, сравнительно-исторический и семантический подходы. В статье проанализированы отдельные элементы шаманства маньчжуров, отраженные в их шаманском эпосе: шаманская болезнь, становление шаманки, отдельные функции, ритуалы камланий, путешествие за душой в нижний мир, строение мира мертвых, шаманская одежда, атрибуты, духи - помощники шаманки. Отмечены исторические основы шаманства маньчжуров, отраженные в чжурчжэньских верованиях и археологических артефактах. Обращено внимание на буддийское влияние на шаманский эпос маньчжуров. Особый интерес представляют этнокультурные параллели в образе шаманки и шаманских элементах маньчжуров, включая аналогии с нанайцами, орочами, эвенками, удэгейцами. Сравнительный анализ показал общность тунгусо-маньчжурских шаманских представлений, содержащихся в их фольклоре. This article is devoted to the analysis of the image of the shaman in the Manchu epic “Nishan Samani Bithe” - the most famous written work of the Manchus, originating in oral folklore and shamanism. This work is widespread among the peoples of Manchuria. The scholarly novelty of the article consists in its ethno-cultural “shamanic” reading of the folkloric narrative of the Manchus in comparison with the folklore and rituals of other Tungus-Manchu peoples. The methodology of analyzing folklore includes the hermeneutical, comparative-historical and semantic approaches. The article analyzes individual elements of Manchu shamanism reflected in their shamanic epic, including: shamanic disease; the formation of a shamaness; the rituals of kamlaniia; the soul’s journey to the lower world; the world of the dead; shamanic clothing, attributes, and spirit-assistants. The historical foundations of Manchu shamanism as reflected in Jurchen beliefs and archaeological artifacts are noted. Attention is also drawn to Buddhist influence on the shamanic epic of the Manchus. Of particular interest are ethnocultural parallels in the image of the shaman and the shamanic elements of the Manchus to those of the Nanai, Oroch, Evenks, and Udege peoples. Comparative analysis shows the commonality of Tungus-Manchu shamanic ideas contained in their folklore.
33
Craffert, Pieter F. "Shamanism and the Shamanic Complex." Biblical Theology Bulletin: Journal of Bible and Culture 41, no. 3 (June 13, 2011): 151–61. http://dx.doi.org/10.1177/0146107911413212.
34
Porterfield, Amanda. "Algonquian Shamans and Puritan Saints." Horizons 12, no. 2 (1985): 303–10. http://dx.doi.org/10.1017/s0360966900035003.
Анотація:
AbstractThis paper compares the shamanism of seventeenth-century Indians in southern New England with the religion of the New England Puritans. The paper identifies shamanic elements within Puritan religion, focusing particular attention on the visionary experiences and social control the Puritans gained through praying, preaching, reading, and writing. Although the literacy and moralism essential to Puritan religion were absent in seventeenth-century Algonquian shamanism, the powers of Puritan literacy and moralism can be understood in shamanic terms.
35
Mikhalev, Maxim S. "Государство и шаманизм в Бурятии: от противостояния к инкорпорации". Oriental studies 15, № 3 (17 жовтня 2022): 519–29. http://dx.doi.org/10.22162/2619-0990-2022-60-3-519-529.
Анотація:
Introduction. The contemporary transformation of the place and role attributed to shamanism in social structures cannot be explained in isolation from social and political trends. Goals. The study aims at revealing causes of shamanism’s revival in post-Soviet Russia, analyzing the latter’s mechanisms, and attempts an efficient policy roadmap that could be followed by the Government. Materials and methods. The comparative historical method identifies structural inconsistencies between official clerics and institutions supposed to sustain intrasystemic balance in human society — and individual shamans performing similar functions in the so called ‘big universe’ that additionally comprises the world of natural phenomena and that of spirits. Results. The paper shows that when social institutions headed by authorities are capable of securing acceptable solutions for most problems of an individual citizen, shamanism tends to turn vividly oppositional and retains its potentials in ‘peripheries’ only — within ‘gaps’ of social systems. Meanwhile, the experiences of post-Soviet Buryatia attest to that in acute crisis shamanism may be recruited again to tackle actual mundane objectives. In this case, it becomes an important structural element to a wider social relations system with boundaries of society proper further extended. Conclusions. The paper asserts the latter phenomenon may imply an efficient strategy be incorporation of shamans into the public law field with limited allocations of specific resources owned by the Government only. This may result in that the former’s spiritual potentials and impacts be used to common advantage — to avoid takeovers by spiritual leaders from peripheries of social systems.
36
Mikhalev, Maxim S. "Государство и шаманизм в Бурятии: от противостояния к инкорпорации". Oriental studies 15, № 3 (13 жовтня 2022): 519–29. http://dx.doi.org/10.22162/2619-0990-2022-61-3-519-529.
Анотація:
Introduction. The contemporary transformation of the place and role attributed to shamanism in social structures cannot be explained in isolation from social and political trends. Goals. The study aims at revealing causes of shamanism’s revival in post-Soviet Russia, analyzing the latter’s mechanisms, and attempts an efficient policy roadmap that could be followed by the Government. Materials and methods. The comparative historical method identifies structural inconsistencies between official clerics and institutions supposed to sustain intrasystemic balance in human society — and individual shamans performing similar functions in the so called ‘big universe’ that additionally comprises the world of natural phenomena and that of spirits. Results. The paper shows that when social institutions headed by authorities are capable of securing acceptable solutions for most problems of an individual citizen, shamanism tends to turn vividly oppositional and retains its potentials in ‘peripheries’ only — within ‘gaps’ of social systems. Meanwhile, the experiences of post-Soviet Buryatia attest to that in acute crisis shamanism may be recruited again to tackle actual mundane objectives. In this case, it becomes an important structural element to a wider social relations system with boundaries of society proper further extended. Conclusions. The paper asserts the latter phenomenon may imply an efficient strategy be incorporation of shamans into the public law field with limited allocations of specific resources owned by the Government only. This may result in that the former’s spiritual potentials and impacts be used to common advantage — to avoid takeovers by spiritual leaders from peripheries of social systems.
37
Volkova, Maria. "Shamans, Bureaucrats, and Their Cosmologies: Local Religious Organisations in Buryatia and the Irkutsk Region." Antropologicheskij forum 17, no. 51 (December 2021): 39–71. http://dx.doi.org/10.31250/1815-8870-2021-17-51-39-71.
Анотація:
Over the course of the last 18 years, shamans in Buryatia and the Irkutsk Region have started to register “local religious organizations”. This development has transformed shamanism itself whilst also forcing the Ministry of Justice to articulate whether shamanism could be considered a religion. The article describes this process as an interactive loop: the classifiable (shamans) responds to the process of classification (state registration) and then changes that classification. The study hinges on two findings. First, the differences in the structure of shamanic organizations lead them to create fundamentally different ways of describing the world (classification systems). Secondly, some of these classifications align more closely with the language of the state. The author builds on the “grid and group” model by Mary Douglas, which is subsequently augmented with conceptual insights from Bernstein and Collins. The model makes it possible to highlight three types of organizations that respond differently to the language of state classification. The study is based on empirical data (40 interviews and participant observation) collected by the author during an expedition to Buryatia and the Irkutsk Region between December 2019 and January 2020.
38
Połeć, Wojciech. "Czyżby przedwczesny krzyk sowy Minerwy? O renesansie syberyjskiego szamanizmu." Humaniora. Czasopismo Internetowe 27, no. 3 (September 15, 2019): 79–96. http://dx.doi.org/10.14746/h.2019.3.6.
Анотація:
In this study, I refer to the metaphor of the cry of Minerva’s owl, which was supposed to herald the twilight of a given phenomenon into the classic scientific descriptions of Siberian shamanism, which was treated by many scientists as part of the phenomenon “universal” for the history of the religion of humanity, and at the same time belonging only to the past. I am analysing the concepts of Mircea Eliade and Andrzej Wierciński in the context of my own field research on the Renaissance of Siberian shamanism. I propose a reflection on the usefulness and limitations of classical models of shamanism for studying contemporary religions of ethnic peoples traditionally considered to be shamanic. Certainly many researchers have become interested in issues related to shamanism thanks to the suggestive descriptions of the classics. The classic model of shamanism is therefore useful as a free frame of intellectual inspiration. Their usefulness decreases abruptly when we treat them as a summary of knowledge about shamanism. I argue that in modern research, it is certainly necessary to take a critical approach to individual statements and holistic assumptions that have grown around shamanism for decades.
39
Zorbas, Konstantinos. "Shamanism and Cultural Evidence of Intangible Violence in Tyva, Siberia." Anthropos 117, no. 2 (2022): 473–84. http://dx.doi.org/10.5771/0257-9774-2022-2-473.
Анотація:
This article foregrounds an unofficial, “dark” strand of shamanic revival, which lies at the interstices of local inspirational religion and the state’s law in a Siberian periphery. Focusing on consultations concerned with ritual healing and counter-cursing in the Russian Republic of Tuva/Tyva, southern Siberia, the article documents a field of metaphysical disorder which is governed by shamans as purveyors of “forensic” evidence of cursing and as arbiters of justice. The data on counter-cursing consultations evince a social perception of shamanism as a redress for kinds of violence which transcend the limits of state law. Drawing on two shamanic narratives of affliction and its professionalization as a charisma for healing and revenge respectively, the article argues that a new kind of “forensic” evidence of crime and violence emerges from the materials on counter-cursing in Kyzyl (the capital city of Tyva).
40
Погадаева, Анастасия Викторовна. "The Shaman Kim Keum Hwa - Korea’s National Treasure." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (May 10, 2022): 22–32. http://dx.doi.org/10.26158/tk.2022.23.1.002.
Анотація:
В статье рассматривается шаманизм в Корее - мусок. В первой части выделяются основные особенности данного явления, а также перечисляются работы на русском языке, в которых коротко или более подробно рассказывается о корейском шаманизме. Но главный акцент в статье делается на роли профессионального посредника, медиатора между миром людей и миром духов - шаманом мудан, которым в Корее, как правило, является женщина. На протяжении истории Кореи положение шаманок и отношение к ним со стороны государства менялось, а их социальное положение было невысоким. Во второй части статьи на примере биографии известной шаманки Ким Кымхвы анализируется статус шаманок в XX в. В первой половине столетия отношение к мудан остается сложным. Во время японского господства, а также во время Движения за новую деревню они даже подверглись серьезным гонениям. В 1970-е гг. ситуация начинает меняться: фольклористы и этнографы проявляют большой интерес к шаманизму. Шаманские обряды признаются государством. Теперь шаманизм в Корее больше воспринимается как часть национальной культуры и самоидентификации, а не религиозного культа. Исследование актуально в свете изучения корейского шаманизма и его современного положения на Корейском полуострове. Материалы о шаманке Ким Кымхвы представлены на русском языке впервые. This article is focused on “musok.” Korean shamanism. It highlights the main features of this phenomenon, and also lists works in Russian that discuss Korean shamanism and describe the role of the shaman-mudang. The shaman is a professional mediator between the world of people and the world of spirits, who in Korea is usually a female. In the course of Korean history, the position of shamans and the attitude of the state towards them has changed, although their status was usually low. In the second part of the article, the author analyzes the changing position of shamans in the twentieth century based on the example of the famous shaman Kim Keum Hwa. In the first half of the century, the attitude towards mudangs was complex. Under Japanese rule, as well as during the movement for the New Village, they were severely persecuted. In the 1970s the situation began to change, as folklorists and ethnographers showed great interest in shamanism. Shamanic rituals were recognized at the state level. Now shamanism in Korea is perceived as a part of national culture and self-identification, and not as a religious cult. The article is relevant in light of the study of Korean shamanism and its current situation on the Korean Peninsula. Material about Kim Keum Hwa is presented in Russian for the first time.
41
Gaitanidis, Ioannis, and Aki Murakami. "From Miko to Spiritual Therapist." Journal of Religion in Japan 3, no. 1 (2014): 1–35. http://dx.doi.org/10.1163/22118349-00301001.
Анотація:
Studies of Japanese shamanism are on the decline while neo-shamanistic practitioners thrive in Japan’s large cities. Based on this observation, the authors of this paper put forward two arguments. First, we claim that a rhetorical approach to the development of scholarly interest in Japanese shamanism reveals the existence of a rigid definitional framework that either ignores or undervalues new types of shamanistic practitioners. Nevertheless, certain theories stemming out of ethnographic work by Japanese researchers, such as the classifications of shamanistic initiations, could be adapted to the analysis of today’s Japanese neo-shamanism. We demonstrate our first argument by dividing a sample of “spiritual therapists” according to the most commonly used Japanese scholarly typology of “hereditary” (seshūgata 世襲型), “calling” (shōmeigata 召命型), and “quest (training)” (tankyū 探求 [shugyō 修行] gata 型) types of shamanistic initiations, and by comparing their experiences with those of ‘traditional’ shamans. Our second argument concerns the basis for such comparison. In this respect, we join recent debates that put classic explanatory models of New Age individualized eclectism in doubt, and argue that, like ‘traditional’ shamans, contemporary Japanese spiritual therapists choose their profession and legitimize their role in constant interaction with, and often under the pressure of their environment. We conclude that, despite differences in content, forms of older and newer practices of shamanism resemble to such a degree that a revival of the academic field of Japanese shamanism may be in order.
42
Scalici, Giorgio. "The Ritual Music of Wana People." International Journal of Creative and Arts Studies 1, no. 1 (April 17, 2017): 19. http://dx.doi.org/10.24821/ijcas.v1i1.1569.
Анотація:
Very ancient practice, shamanism is usually found in the nomadic or semi- nomadic cultures. Given the dependence on the hunt for these populations, one of the fundamental roles of the shaman was to mediate between man and nature, especially between men and the lords of the animals that make possible the success of a hunting expedition. Shamanism has, however, shown a great ability to adapt to historical events, managing to keep up to us maintaining its uniqueness. Threatened by the arrival of progress and the world religions, has been able to respond actively and to influence the Western culture, as evidenced by the New Age movement and the presence of shamans in many movies, books and videogames. These fascinating, complex and archaic belief has always attracted the interest of the West, evidenced by historical, literary and academic publications, and it seems that still shamanism still has not exhausted what has to offer the world. In this article I am going to describe which the situation of the Wana religion to the present day is and which the rituals of this culture are. The Wana have two shamanic rituals - the momagu and the molawo ‒that face the disease with music, showing us the central role of music in the ritual life of this community, affirming - once again‒ the importance of music not just to Wana but also to humankind, and its relationship with the hidden world.
43
Jiang, Xiaoli. "Shamanism and the Manchu Bannermen of the Qing Dynasty." Religions 13, no. 10 (September 22, 2022): 884. http://dx.doi.org/10.3390/rel13100884.
Анотація:
With the Qing armies marching into Beijing through the Shanhai Pass, the Manchu bannermen under the Eight Banners system saw great changes in their everyday lives. However, they continued with the practice of shamanic sacrifices. This paper analyzes the “Sacred Books”, genealogies, and other historical materials about shamanic rituals, to place shamanism in the lives of the bannermen of the Qing Dynasty. It explores the relationship between this religion and the lives of Manchu bannermen, their clan organizations, and their livelihoods. The paper helps strengthen our understanding of shamanism that continued to flourish during the Qing Dynasty by playing a vital role in the lives of Manchu bannermen.
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Hoppál, Mihály. "Shamanic and\or cognitive evolution." Documenta Praehistorica 33 (December 31, 2006): 229–36. http://dx.doi.org/10.4312/dp.33.20.
Анотація:
Many misconceptions have been associated with shamanism. Recent studies, however, show a way to reinterpret basic concepts concerning shamanism. New field data from ethnology/anthropology, and studies on cognitive evolution have provided new results to enable a reconstruction of some mechanisms which contributed to early developments in the social life and intellectual history of prehistoric people. Shamanic healing methods, simple rhythmic and motor patterns and visual/symbolic representations are the focus of this analytical paper.
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Petrushko, Vitalii. "Cosmogonic views in the mythology of the Korean people." Ethnic History of European Nations, no. 67 (2022): 123–27. http://dx.doi.org/10.17721/2518-1270.2022.67.16.
Анотація:
The traditional culture of the Korean people is not considerably studied in Ukrainian historiography, compared to Chinese or Japanese mythologies. While Korean traditional culture has much in common with the nations of the East Asia region, it also has many unique socio-cultural phenomena that are very perspective for research. The mythology of the Korean people has come down to our time thanks to traditional Korean shamanism, which was greatly influenced by Buddhism and Taoism. This unical confluence of religious systems deserves attention from researchers. Korean mythology does not have a strict hierarchy of gods, as is the case in Western mythologies. Despite this, it is full of original plots and characters, which can have many different versions. Cosmogonic legends in Korean mythology are represented in many variations of sacred shamanic stories, recorded from the mouths of Korean shamans Mu. After the partition of the Korean Peninsula in 1945, ethnographic science suffered greatly. While traditional Korean shamanism still exists legally in South Korea, it is outlawed in the North, and many shamans – important carriers of ethnographic material – have been subjected to political repression. Most of the stories studied in this article were written before the partition of Korea in the 1920–1930s. Some of the stories were also recorded in South Korea in the 1970–1980s. The article analyzes in detail the cosmogony narratives in Korean sacred shamanic stories; classifies, explores and compares various legends about the creation of the universe and highlights the main features of traditional Korean cosmogony. Also, the article reveals the chronological and geographical boundaries of ethnographic research in Korea, during which stories were recorded that contain traditional cosmogonic plots.
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Wallis, Robert J. "Queer shamans: Autoarchaeology and neo-shamanism." World Archaeology 32, no. 2 (September 2000): 252–62. http://dx.doi.org/10.1080/00438240050131225.
47
Bednarik, Robert G. "Brain Disorder and Rock Art." Cambridge Archaeological Journal 23, no. 1 (February 2013): 69–81. http://dx.doi.org/10.1017/s095977431300005x.
Анотація:
Prompted by numerous endeavours to link a variety of brain illnesses/conditions with the introduction of palaeoart, especially rock art, the author reviews these proposals in the light of the causes of these psychiatric conditions. Several of these proposals are linked to the assumption that palaeoart was introduced through shamanism. It is demonstrated that there is no simplistic link between shamanism and brain disorders, although it is possible that some of the relevant susceptibility alleles might be involved in some shamanic experiences. Similarly, no connection between rock art and shamanism has been credibly demonstrated. Moreover, the time frame applied in all these hypotheses is fallacious for several reasons. These notions are all based on the belief that palaeoart was introduced by ‘anatomically modern humans’ and on the replacement hypothesis. Finally, the assumption that neuropathologies and shamanism preceded the advent of palaeoart is also suspect. These numerous speculations derive from neglect of the relevant empirical factors, be they archaeological or neurological.
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Corr, Rachel. "Shamans in the Colonial Frontier Zone: Spirit Mastery in Eighteenth-Century Coastal Ecuador." Ethnohistory 70, no. 1 (January 1, 2023): 45–64. http://dx.doi.org/10.1215/00141801-10117264.
Анотація:
Abstract The aim of this article is to advance our knowledge of past shamanic practices in northwestern South America through an analysis of colonial-era criminal cases of people accused of using “superstitious” healing practices. A reading of three cases from late eighteenth-century Ecuador (the colonial Audiencia of Quito) reveals details of the techniques that these healers were using. Shamans attempted to control spirits through various means, including battles, esoteric chants, and the use of tobacco, alcohol, stones, and the fangs of predatory animals. The records indicate that on Ecuador’s coast, healers practiced a type of frontier-zone shamanism in which people of different ethnoracial and cultural backgrounds engaged in shamanic practices. The research expands existing studies of the historical exchanges of shamanic knowledge, practices, and sacred objects in colonial and modern frontier zones by contributing with a regional focus on the Pacific coast of Ecuador.
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Epikhina, Е. А. "Shamanic Narrative in Modern Buryatia." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 42 (2022): 117–27. http://dx.doi.org/10.26516/2073-3380.2022.42.117.
Анотація:
The article provides a semantic, functional and structural analysis of the autobiographies of modern Buryat shamans in order to determine stable elements and functions, which can later help in determining the relationship between tradition and innovation in shamanism. The article is based on the author's field material collected in August 2021 in Ulan-Ude in the local religious organization of shamans “Tengeri”. A semi-structured interview method was used in the survey. The field research data are compared with the results of the analysis of the autobiographies of the Nganasan shamans, given in the article by O. B. Khristoforova. In the course of the study, it was revealed that the narratives of modern Buryat shamans are rather spontaneous arguments of interlocutors (in response to the researcher's questions), rather than stable established stories. Nevertheless, elements of traditional shamanic folklore can be found in the autobiographies of modern shamans: narratives about shamanic illness and election. These two motives act as some kind of identification marker of belonging to the tradition (the function of substantiating the truth of the shamanic gift), which is important for modern shamans. However, we can notice that the function of “interpretation of psychophysiological states” is weakened due to the formation of a shaman in a different socio-cultural context, and the description of visions during shamanic illness is either absent or taboo. New motives are highlighted in the autobiographies of our respondents: “the search for a solution to the crisis”, “shamans of the Soviet period” and “changing lives”. These motifs can be attributed to the elements of innovations that complement and develop traditional plots.
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Sem, Tatyana Yu. "From the History of Shamanism: Images of Shamanic Assistant Spirits on the Petroglyphs of the Upper Amur and Aldan (Article Two)." Study of Religion, no. 4 (2019): 65–72. http://dx.doi.org/10.22250/2072-8662.2019.4.65-72.
Анотація:
The article deals with the history of shamanism and interpret the images on the petroglyphs of the Upper Amur, Olekma and Aldan rivers, dating back to 2000–1000 BC. Important role in the petroglyphs is played by the images of the Supreme gods and forest spirits that were accessed by shamans and shamanic spirit-helpers. The opposition of light and dark spirits-assistants in the form of deer and bear riders symbolizing the two worlds of the universe – the upper and lower ones – stands out among the latter. The first rider was accompanied by mushroom-shaped spirits, the second one – by hammer-shaped, sharp-headed spirits. The first spirits were associated with the mushroom ritual drink from used during the ritual to communicate with the gods, and the second ones – with farriery. Images of one-legged and two-legged hunchbacks and mother goddesses were widespread as well. The scene of making a sacrifice to the spirits highlights two shamanic guardian spirits: the first is depicted with a radiant head; the second is a sharp-headed one, having similarities with main shamanic patron spirits of the Tungus-Manchus – Buchu and Manga. Images of spirits-assistants of shamans in the form of one-legged hunchbacks, deer and bear riders, mushroom idols and mother goddesses depicted in the petroglyphs of the Upper Amur and Aldan rivers also have direct correspondences in shamanism of Tungus-Manchu peoples (Evenks, Nanais, Udege) that testifies to participation of ancient Upper Amur tribes in ethnocultural genesis of Tungus-Manchurians. Some plots of the sacrificial ritual are genetically related to the Okunev culture, probably also being genetic and cultural impulses for the Upper Amur population of the Bronze Age and the Early Iron Age. The opposition of the spirits of the light and dark sides of the sky has analogues in the culture of the Yakuts and Buryats. Blacksmith ongons as the assistant spirits of the shamans are found in the Buryat culture. This indicates the participation of the Upper Amur tribes of the Bronze Age in the cultural genesis of some peoples of Siberia