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Shamanism: The Siberian Paradigm in the Analysis of Shamans
THE ANALYS OF THE SHAMAN: A BRIEF INTRODUCTION
King Louis IX of France, a devout Roman Catholic who is venerated as saint and exemplary Christian monarch, received a harrowing report from a Franciscan monk in 1255. The Monk Wilhelm av Ruysbroek, who had been sent to the court of Mongolia on behalf of France, retold the account of an oracle that invoked spirits with sorcery and fed an evil darkness with drum music and boiled meat. Scholars now realize that this account describes the first encounter a Westerner experienced with shamanistic rituals (Siikala, A.L. & Hoppál, M. 1998). More importantly, despite his subjective portrayal, the French Monk introduced the concept of the shaman to the West. Through many subsequent eye-witness reports, it would be seen that the role of the shaman has remained relatively unchanged from century to century. The shaman, as a spiritual-religious specialist, is now the focus of much Western scholarship with research analyzing the role of this individual within the shamanistic systems of belief. Yet, it is within this study that the scholar of shamanism must become acquainted with the characteristics of the shaman through the collection and scrutiny of primary data in order to properly interpose established conclusions to the discipline. These conclusions should introduce original claims within the field such as shaman identification criteria, detailed research methodologies, and deconstructions of clan-specific shamanic history. More importantly, the data being analyzed must originate from first-hand accounts of shamans and their otherworldly journeys, ceremonial rituals, and specialized paraphernalia.
The aim of this research piece is...
... middle of paper ...
...ifferent worlds and interaction with unearthly beings is juxtaposed with a dependency to a participatory community. In the end scholarship is given an understanding of the shaman that is accord with the reality of the cultural circumstances.
References
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Pharo, L. K. (2011). A methodology for a deconstruction and reconstruction of the concepts “Shaman” and “Shamanism”. Numen: International Review for the History of Religions, 58
Sidky, H. (2010). Ethnographic perspectives on differentiating shamans from other ritual intercessors. Asian Ethnology, 69(2), (pp. 213-240).
Siikala, A.L. & Hoppál, M. (1998). Studies on shamanism. Helsinki: Finish Anthropological Society.
Stutley, M. (2003). Shamanism: An introduction. London: Routledge.
Further, prayer and medicine interplay to paint a classical image of the Native’s creed, yet, for many obsolete or preposterous existences of the shaman. To re-install beliefs present in the world for thousands of years, but have been disappearing, writers such as Neidhardt introduce the element of the
Winkelman, Michael. "Shamanism in Cross-Cultural Perspective." International Journal of Transpersonal Studies 31.2 (2013): 47-62. Google Scholar. Web. 14 Mar. 2014.
Boyer, B., Boyer, R., & Basehart, H. 1973. Hallucinogens and Shamanism M. Hamer, Ed.. England: Oxford University Press.
Rituals are held as a very important part of any society, including ours. They go back to ancient times, or can be as simple as maintaining one’s hygiene. Non-western societies have rituals that may seem very foreign to us, but they have been engrained in their communities and are essential to their social structure. This interpretation will focus on the Great Pilgrimage, a ritual performed by Quechuan communities. We will be looking specifically at a community in the Sonqo area.
One of Magliocco's main arguments is that these Neo-Pagan cults all have roots in both anthropology and folklore in their early development. Magliocco offers a detailed historical analysis and examines influences found all the way back to classical traditions. She concludes this analysis by bringing her reader back to the contemporary and offers us insight into how both the fields of anthropology and folklore have helped shape Neo-Paganism into what it has become today.
Symbolist mentality is a pattern which can be observed in every Indigenous Religions; it offers an animistic view of the world which helped the tribal cultures to survive and be in balance with nature. Molloy argues that "In a world that is animated by spirits, human beings must treat all things with care. If a spirit is injured or insulted, it can retaliate." (Molloy, Michael. Experiencing the World's Religions: Tradition, Challenge, and Change. Boston: McGraw Hill Higher Education, 2008. Print.)
Throughout ancient history, many indigenous tribes and cultures have shown a common trait of being hunter/gatherer societies, relying solely on what nature had to offer. The geographical location influenced all aspects of tribal life including, spirituality, healing philosophy and healing practices. Despite vast differences in the geographical location, reports show various similarities relating to the spirituality, healing philosophy and healing practices of indigenous tribal cultures.
Speaker. I am a shaman. The MIT Press, Clinton, Massachusetts. 1967. The.
Oxtopy, W., & Segal, A. (2007). A concise introduction to world religions. (1st ed., p. 258). New York: Oxford University press.
Miner stated that “looking from far and above, from our high places of safety in the developed civilization, it is easy to see all the crudity and irrelevance of magic. But without its power and guidance early man could not have mastered his practical difficulties as he has done, nor could man have advanced to higher stages of civilization” (1956, p.507). This tells us that if we can see and understands everything that happens around us then we can move up but if we don’t then we can never advance in our life. This paper aims to talk about the relation of the body ritual among the Nacirema to the concepts of cultural relativism and cultural invisibility, to post materialism and culture of consumption.
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Smart, Ninian. "Blackboard, Religion 100." 6 March 2014. Seven Dimensions of Religion. Electronic Document. 6 March 2014.
Early Homo-Sapiens had a special connection with nature that will never be matched again. In today’s world, were consumed by electronics and most people spend the majority of their free time indoors, glued to a television. To early Homo-Sapiens, nature was their life. It was not just in a sense of luxury or entertainment, but they were dependent on everything mother nature gifted to them. Nature provided all that was needed for humans to survive, so nature was viewed as a religious spirit.
Oxtoby, Willard G., and Alan F. Segal. A Concise Introduction to World Religions. Oxford, Canada: Oxford University Press, 2007.
Lehmann A. C. & Myers J. E. Magic, Witchcraft and Religion – An Anthropological Study of the Supernatural (Fourth Edition) (Mayfield Publishing Company, 1997). Miner, H. Body Ritual Among the Nacirema. American Anthropologist 58 (1956). Tambiah, S. J. & Co., Ltd. Magic, Science, Religion and the scope of Rationality (Cambridge University Press, 1990). Taylor, C. Rationality.