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Journal articles on the topic 'Shamanic traditions'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

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

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This paper presents a case study of the first shamanic organization in China and argues that organizational shamanism in Northeast China is characterized by the double identities of the shaman and the dualistic attitudes of the national authorities. The analyses in this paper reveal how the shamanic organization created a modernized and globalized space for traditional shamans and specialists to connect with the outside world, enabling them to gain empowerment, legitimacy, and agency. Chinese authorities hold dualistic attitudes towards shamanism: the positive attitude of seeing shamanism as p

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Burkitbaeva, Sh D., and A. E. Shargynova. "Shamanism as a Cultural and Religious Phenomenon: Traditions and Social Role among Turkic and Chinese Peoples." Bulletin of L.N. Gumilyov Eurasian National University. Political Science. Regional Studies. Oriental Studies. Turkology Series 149, no. 4 (2024): 290–301. https://doi.org/10.32523/2616-6887-2024-149-4-290-301.

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This article is dedicated to the study of shamanism as an important component of the spiritual and cultural traditions of various peoples, with a focus on Turkic and Siberian ethnic groups. Shamanism, as a form of religious practice, represents a unique system of beliefs and rituals based on interaction with spirits and supernatural forces, as well as the role of the shaman as a mediator between the human world and the spirit world. The article examines the common features of shamanic practices among different peoples, including their rituals and the social role of the shaman in society. Speci

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Burkitbaeva, Sh D., and A. E. Shargynova. "Shamanism as a Cultural and Religious Phenomenon: Traditions and Social Role among Turkic and Chinese Peoples." Bulletin of L.N. Gumilyov Eurasian National University. Political Science. Regional Studies. Oriental Studies. Turkology Series 149, no. 4 (2024): 228–39. https://doi.org/10.32523/2616-6887-2024-149-4-228-239.

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This article is dedicated to the study of shamanism as an important component of the spiritual and cultural traditions of various peoples, with a focus on Turkic and Siberian ethnic groups. Shamanism, as a form of religious practice, represents a unique system of beliefs and rituals based on interaction with spirits and supernatural forces, as well as the role of the shaman as a mediator between the human world and the spirit world. The article examines the common features of shamanic practices among different peoples, including their rituals and the social role of the shaman in society. Speci

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Ivanescu, Carolina, and Sterre Berentzen. "Becoming a Shaman: Narratives of Apprenticeship and Initiation in Contemporary Shamanism." Religions 11, no. 7 (2020): 362. http://dx.doi.org/10.3390/rel11070362.

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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

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Dobzhanskaya, Oksana, Vera Nikiforova, and Varvara Dyakonova. "Reflection of Arctic geocultures in the sounding attributes of the shaman costumes of Sakha, Evenks and Nganasans." SHS Web of Conferences 134 (2022): 00060. http://dx.doi.org/10.1051/shsconf/202213400060.

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The purpose of this research is to study the sounding pendants on the shamanic costume of the Evenks, Sakha and Nganasans in the unity of the shamanic ritual complex and ritual musical traditions. Shamanic pendants are interpreted as a special text of culture, a reflection of the geocultural ideas of the peoples of the Arctic. The paper is based on the materials of field research carried out by the authors in Taimyr in 1989-1990, in the Olenek Evenk national region of Yakutia in 2014 and scientific publications. The sound world of shamanic ritual is a complex phonic picture, which is formed wh

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Nikolaeva, Natalia N., та Liudmila S. Dampilova. "Функции шаманов в бурятской эпической традиции". Oriental Studies 16, № 3 (2023): 647–59. http://dx.doi.org/10.22162/2619-0990-2023-67-3-647-659.

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Introduction. It is urgent enough to reveal original features of epic traditions in certain ethnic environments to draw a general epic picture of Central Asian peoples. As is evident, shamanism has given rise to diverse epic and poetic genres. Shamanic and epic texts of Mongols are characterized by identical mythological patterns of world order, unified heavenly pantheons, coherent and synonymous ideas and concepts. Goals. The article aims to identify the functions of a shaman/shamaness in plots of Buryat epic narratives, determine the former’s position and status in the system of images. So,

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Risma, Olivia. "Study of Shamanic Witchcraft (Santet) Culture in the Indonesian Archipelago." Enigma in Cultural 1, no. 1 (2023): 13–17. http://dx.doi.org/10.61996/cultural.v1i1.19.

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Various ethnic groups in Sumatra also possess shamanic traditions that involve traditional rites and the involvement of shamans or individuals with specialized skills in countering black magic. Each of these ethnic groups possesses distinct practices and beliefs. The Batak tribe has diverse ethnic subgroups, including Toba Batak, Karo, Mandailing, and others. Within Batak culture, there exist shamanistic rituals, and individuals who perform these rituals are referred to as "datu" or "Batak shamans." The shaman has a crucial function in upholding social and spiritual equilibrium within society.

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Khingeeva, Larisa. "Elements of Shamanic costume in the context of the cultural and historical evolution of the Buryat and Mongolian peoples." Человек и культура, no. 1 (January 2023): 67–81. http://dx.doi.org/10.25136/2409-8744.2023.1.37523.

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Questions of the origin of the shamanic costume constantly remain in the focus of attention of researchers who have studied the phenomenon of shamanism of the Buryats and Mongols. Since material artifacts are the most stable object that has preserved semantic content in a symbolic form. At various times, M. N. Khangalov, Ts. Zh. Zhamtsarano, B. E. Petri, S. V. Ivanov, E. D. Prokofiev, T. M. Mikhailov, G. R. Galdanova, M. Eliade and many others addressed this problem. However, the final understanding of the process of emergence, formation and development of the Buryat shaman costume has not bee

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Chen, Zhengfu. "Syncretism in Miao Healing: Bridging Shamanic Practices and Scientific Treatments with Religion, Ritual, and Local Knowledge." Religions 15, no. 3 (2024): 320. http://dx.doi.org/10.3390/rel15030320.

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The Miao (Hmong) community in Southwest China, deeply entrenched in a religious belief system acknowledging the omnipresent spiritual essence and venerating ancestor worship, perceives life as a harmonious blend of the “soul” and the “body”, intricately interwoven and mutually reinforcing. Within this cultural milieu, shamanism and healing practices form an inseparable nexus, epitomizing a worldview characterized by the harmonious coexistence of gods, spirits, ancestors, ghosts, and shamans. This study scrutinizes the syncretism employed by the Miao to address illness, bridging shamanic practi

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Сыченко, Галина Борисовна. "“You can only reach Tyazhin with a drum...”: Phono-instruments in shamanic traditions of Southern Siberia." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 4 (December 25, 2019): 57–69. http://dx.doi.org/10.26158/tk.2019.20.4.005.

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Статья посвящена вопросам морфологии и функций шаманских фоноинструментов и проблеме адаптации шаманских традиций к неблагоприятным обстоятельствам, в которых они существовали на протяжении нескольких десятилетий XX в., в период воинствующего атеизма. Данная проблема рассматривается на материале тюркских культур Южной Сибири. Кратко разобраны морфология и функции шаманского бубна, дано описание других фоноинструментов, существующих параллельно с ним. На основе анализа данных научной литературы, архивных и полевых источников выявляются многочисленные морфологические, символические, функциональн

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Yang, Chaobo. "Study of Khorchin Shamanic Attire and Implement." International Journal of Education and Humanities 19, no. 3 (2025): 231–34. https://doi.org/10.54097/5etymw42.

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Drawing on extensive fieldwork and a critical review of textual sources, this article offers a systematic typological and symbolic analysis of the ritual functions, attire, and implements of the four categories of shamans in Khorchin, Inner Mongolia-khondon, Shamanic, laichin, and gürdem. The study demonstrates that Khorchin shamanic material culture fuses nomadic traditions, Buddhist influences, and memories of classical Mongolian shamanism. Core garments-through colour, movement, and sound-construct a mediating space for dialogue between humans and spirits, while the ritual instruments toget

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Maksutovna, Bakhtikireeva Uldanay, and Temirgazinа Zifa Kakbayevna. "The Many-faced Phoenix: issues regarding the vitality of the Turkic peoples’ shamanism." Turkic Studies Journal 4, no. 1 (2022): 7–24. http://dx.doi.org/10.32523/2664-5157-2022-1-7-24.

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The article proposes an interdisciplinary approach to the problem of shamanism, accumulating cultural, sociological, philosophical and linguistic components of this phenomenon unique to human civilization. The term shamanism refers to a combination of various healing, mystical-clairvoyant and predictive practices of shamans (V.I. Kharitonova). The article analyzes the “decline” of shamanism of the peoples of the North and Siberia of the Russian Federation, the cause of which was the loss of the usual 24У.М. Бахтикиреева, З.К. Темиргазина Turkic Studies Journal 1 (2022) 7-24way of life, traditi

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Yang, Hui, and Aitalina A. Borisova. "Erzhenzhuan: A Reflection of Shamanistic Culture in the Folk Art of Northeast China." Vestnik of Saint Petersburg University. Asian and African Studies 15, no. 1 (2023): 203–18. http://dx.doi.org/10.21638/spbu13.2023.112.

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The article deals with the actual problems of the inheritance of the ethnic traditions of shamanic culture in the modern song and storytelling dance art of the genre of comedy miniatures Erzhenzhuan of northeast China, which have preserved elements of the culture of shamanism in traditional art. In China, the term shaman first appeared in the historiography of the Southern Song Dynasty (南宋) over 800 years ago. Shamanism in a broad sense is a multicultural tradition, and at the same time integrates various ethnic cultures, including folk beliefs, traditional medicine, etc. Erzhenzhuan (二人转) is

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Дампилова, Людмила Санжибоевна, and Валентина Виссарионовна Миндибекова. "COMBINING FUNCTIONS OF SHAMAN AND STORYTELLER IN THE ORAL TRADITION OF PEOPLES OF SIBERIA." Tomsk Journal of Linguistics and Anthropology, no. 2(36) (November 25, 2022): 118–26. http://dx.doi.org/10.23951/2307-6119-2022-2-118-126.

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В отечественной этнографии и фольклористике вопрос о совмещении функций шамана и сказителя в сравнительном аспекте на междисциплинарном уровне является одной из актуальных проблем. Цель работы состоит в выявлении функциональных связей шаманов и сказителей. В ходе исследования впервые путем сравнительного анализа функций шаманов и сказителей у близких по традиции народов Сибири определен единый архетип синкретического образа певца. Установлено, что картина мира в эпических текстах у народов Сибири строится согласно традиционной шаманской мифологической версии. Впервые на конкретных примерах про

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Ivashchenko, Yana S., and Andrei A. Ivanov. "Dynamics of Communicative Practices in Siberian Neo-Shamanism." Sibirica 22, no. 3 (2023): 37–56. http://dx.doi.org/10.3167/sib.2023.220303.

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Abstract This paper presents an analysis of how neo-shamanic communicative practices have evolved in Siberia and the Russian Far East over the last four decades. We identify three social cultural factors that have facilitated the spread of neo-shamanism: the ideological vacuum left by the collapse of the Soviet system; foreign missionaries and their work; and ethnic revival. We discern three periods in the development of the communicative practices according to a respective key process in each of them. During glocalization, followers of experiential neo-shamanism and initiators of the revival

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Moon, Joonil. "Shamanism of the Evenks and Ecological Thought in ‘Northern Texts’." East European and Balkan Institute 48, no. 1 (2024): 77–101. http://dx.doi.org/10.19170/eebs.2024.48.1.77.

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The aim of this paper is to examine the shamanic worldview of the Evenki people among Siberian shamanism and the ecological ideas associated with it in the literary texts of Siberian ethnic minority authors. Siberia is perceived as a place where shamanism originated. However, as Eliade’s theory of shamanism has been recognized as a representative research methodology, empirical research on the origin and specificity of Siberian shamanism has been stifled, and the concept of shamanism has become ambiguous, resulting in a distortion of the origin and nature of Siberian shamanism. The shamanism o

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Gantogtox, G. "Rituel de consécration du bélier à Ciel-Rouge-de-Vengeance, suivi de Fragments de cérémonies chamaniques des Bouriates de Mongolie." Études mongoles et sibériennes 25, no. 1 (1994): 101–29. http://dx.doi.org/10.3406/emong.1994.1057.

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In this article dealing with the shamanic traditions of the Buryats living in eastern Mongolia, and which have been the subject of filmed documentaries at the beginning of the 90’s, the author describes in detail the consecration of a ram, a ritual carried out by the shaman at the invitation of a family eager to guarantee their well-being and their prosperity. Through his invocation, the shaman calls the spirit of an ancestor shaman, feeds him and charges him with transmitting the [soul of the] ram to its supernatural destination. Besides this ceremony, extracts of other rituals are also prese

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

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

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Fedorova, Aitalina R., and Svyatoslav I. Fedorov. "Animal Images in Shamanic Cult and Attributes in Traditional Yakut Culture." Humanitarian Vector 19, no. 2 (2024): 188–97. http://dx.doi.org/10.21209/1996-7853-2024-19-2-188-197.

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The purpose of this article is to systematize and define the role of the animal world in the mythology of Yakut shamanism and its attributes. The topic of shamanism was studied earlier mainly from an anthropocentric point of view. At present, it is interesting to consider the role of animal images in the shamanic cult and the way their communication with the shaman takes place. The sources of the study were archival and published ethnographic and folklore materials on traditional Yakut beliefs. With their help the plots in which animals appear as patron spirits, spirit-helpers and symbolic ima

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Toktorbayeva, A. B., and A. Zh Sharip. "Ornithomorphic image of an eagle in the shamanic tradition of the peoples of Siberia (Sakha, Khakas, Tuva)." BULLETIN OF THE L.N. GUMILYOV EURASIAN NATIONAL UNIVERSITY. POLITICAL SCIENCE. REGIONAL STUDIES. ORIENTAL STUDIES. TURKOLOGY SERIES 151, no. 2 (2025): 304–14. https://doi.org/10.32523/2616-6887-2025-151-2-304-314.

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The article comprehensively examines ornithomorphic images in the shamanic traditions of the peoples of Siberia. Ornithomorphic symbols occupy a special place in the shamanic worldview because they have an important function in establishing contact with the spirit world, in depicting cosmogonic concepts. The article analyzes the symbolic meaning of the images of birds in the shamanic rituals of these peoples, including the Eagle. The relevance of the study is due to a deeper understanding of the cultural heritage of the peoples of Siberia (Sakha, Khakas, Tuva), including the ritual, symbolic,

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Holm, David. "Literate Shamanism: The Priests Called Then among the Tày in Guangxi and Northern Vietnam." Religions 10, no. 1 (2019): 64. http://dx.doi.org/10.3390/rel10010064.

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Then is the designation in Vietnamese and Tày given to shamanic practitioners of the Tày ethnicity, who reside mainly in the northern provinces of Vietnam. Scholars are long aware that the predominantly female spirit mediums among the Zhuang in Guangxi, variously called mehmoed or mehgimq, had a ritual repertoire which included shamanic journeys up to the sky as their essential element. The ritual songs of the mehmoed are orally transmitted, unlike the rituals of male religious practitioners in Guangxi such as Taoist priests, Ritual Masters, and mogong, all of which are text-based. One was led

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Rozwadowski, Andrzej. "Travelling Through the Rock to the Otherworld: The Shamanic ‘Grammar of Mind’ Within the Rock Art of Siberia." Cambridge Archaeological Journal 27, no. 3 (2017): 413–32. http://dx.doi.org/10.1017/s095977431700004x.

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One of the aspects of the relationship between rock art and shamanism, which has been supposed to be of a universal nature, inspired by trance experience, concerns the intentional integration of the images with rock. Rock surface therefore has been interpreted, in numerous shamanic rock-art contexts, as a veil beyond which the otherworld could be encountered. Such an idea was originally proposed in southern Africa, then within Upper Palaeolithic cave art and also other rock-art traditions in diverse parts of the world. This paper for the first time discusses the relevance of this observation f

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Craffert, Pieter F. "Performing ‘The Duty of Discontent’ in Dialogue with Christian Strecker: A Plea for Cross-Cultural Historical Jesus Research." Journal for the Study of the Historical Jesus 11, no. 3 (2014): 281–99. http://dx.doi.org/10.1163/17455197-01103007.

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This article is a response to the critical evaluation by Christian Strecker of my book, The Life of a Galilean Shaman: Jesus of Nazareth in Anthropological- Historical Perspective (Eugene, OR: Cascade, 2008; hereafter LGS). Anthropological historiography is set as an alternative framework to historical criticism for the discussion about Jesus as an historical figure. The dialogue with Strecker follows the three main categories of his evaluation; namely, the feasibility of a new historiographical paradigm for historical Jesus research, the shamanic complex as a cross-cultural analytical model a

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Podolecka, Agnieszka. "The role of lethuelas/sangomas in Lesotho. “Traditional” beliefs, spiritual professions and Christianity among the Basotho." STUDIES IN AFRICAN LANGUAGES AND CULTURES, no. 55 (2021): 159–84. https://doi.org/10.32690/salc55.7.

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This article investigates the place of lehuelas/sangomas in Basotho society, their vocation, work and relationship with Christian churches. Lethuelas, also called sangomas or shamans, are healers, diviners and/or mediums. Thanks to the country’s mountainous isolation, their vocation and work can be observed in its most primal and unspoilt version, passed down for generations without much influence of outside shamanic traditions or New Age forms of shamanism encountered in other Southern African countries. The article includes the data gathered during the field studies conducted in Lesotho in M

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Guzy, Lidia. "Indigenous Shamanic Worldviews as Eco-cosmologies and Indigenous Knowledge Systems of Sustainability." Religion and Development 2, no. 3 (2024): 418–44. http://dx.doi.org/10.30965/27507955-20230025.

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Abstract This article discusses shamanic worldviews theoretically and empirically based on the author’s long-term comparative studies in rural regions of Odisha, India. It deals with local eco-cosmological worldviews expressed in trance traditions, interpreted by the author as expressions of contemporary shamanic worldviews and an indication of ways of transmission of indigenous knowledge. In this sense the comparative examples of shamanic traditions of nag bacca (snake children) and alekh gurumai (ritual specialists) in Odisha are examples of transformative healing through trance rituals base

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

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

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Stépanoff, Charles. "Dark Tent and Light Tent." Inner Asia 21, no. 2 (2019): 199–215. http://dx.doi.org/10.1163/22105018-12340126.

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Abstract Humans have a unique ability to coordinate their imaginations and together explore virtual spaces. Shamanic traditions have cultivated this ability and developed powerful techniques to share mental travels. This article discusses two basic types of shamanic seance spread among indigenous peoples in North Asia and partly in North America and explores the relational and sensory-cognitive contrasts between these ritual techniques. One is carried out in the dark and the audience is more focused on hearing, while in the other the tent is light and watching the shaman’s act is a central par

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Burkitbayeva, Sh D., A. E. Shargynova, and G. A. Kanashayeva. "Chalama Stone as an object of Turkological research: rituals, symbols and cultural heritage." BULLETIN OF THE L.N. GUMILYOV EURASIAN NATIONAL UNIVERSITY. POLITICAL SCIENCE. REGIONAL STUDIES. ORIENTAL STUDIES. TURKOLOGY SERIES 151, no. 2 (2025): 339–48. https://doi.org/10.32523/2616-6887-2025-151-2-339-348.

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The stone Chalama represents a unique sacred place where the shamanic traditions of Turkic-speaking peoples are preserved and transmitted. This sacred space, filled with spiritual energy, serves as a center for conducting rituals, ceremonies, and rites that strengthen intergenerational connections and uphold cultural heritage. Chalama symbolizes unity and spiritual renewal, offering everyone an opportunity to engage with ancient knowledge and traditions, ensuring their preservation for future generations. The aim of this article is to study the ritual of kamlaniye performed at the sacred stone

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Batomunkueva, Soelma R., та Sayana B. Bukhogolova. "К вопросу о религиозных верованиях старых баргутов". Монголоведение (Монгол судлал) 14, № 2 (2022): 344–59. http://dx.doi.org/10.22162/2500-1523-2022-2-344-359.

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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;

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Subba, Nawa Raj. "The role of metaphor in shamanism and poetry as a therapeutic tool for healing." World Journal of Advanced Research and Reviews 21, no. 3 (2025): 416–23. https://doi.org/10.5281/zenodo.15082655.

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AbstractThis paper explores the healing power of metaphor in indigenous shamanism and contemporary poetry. It explores how metaphor bridges the landscape, communicates emotions, and advances healing across cultures and languages. Analysing specific examples from diverse shamanic traditions and contemporary poems reveals shared themes and unique approaches to metaphorical usage. The paper presents glimpses of case studies from secondary data demonstrating symbolic identity's therapeutic value. It was found helpful in treating and managing anxiety and depression. Overall, this insight reflects t

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Карелина, Е. К. "The World of Shamanic Practice in the Work of Khuresh-ool Damba." Научный вестник Московской консерватории 15, no. 1(56) (2024): 86–113. http://dx.doi.org/10.26176/mosconsv.2024.56.1.05.

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Тува является одним из регионов мира, где хорошо сохранились традиции шаманизма. Перейдя в скрытые формы, шаманская практика не прекращалась и в советский период истории Тувы. Статья посвящена влиянию звуковой культуры шаманства на творчество тувинского композитора Хуреш-оол́а Дамба ́(1943–1993). Рассмотрение формы фортепианной пьесы «Танец шамана» Х. Дамба через отражение в ней структуры шаманского камлания первой предложила И. Цыбикова- Данзын. Эту идею продолжили А. Монгуш и А. Чымба при анализе Концерта для литавр, клавесина и камерного оркестра Х. Дамба. Рассмотрение в данном ракурсе симф

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Putri, Tri Buana. "Representation of Shamanism in the Film "The Medium" (Semiotic Analysis of Chaerles Sanders Pierce)." JISIP (Jurnal Ilmu Sosial dan Pendidikan) 8, no. 3 (2024): 1866. http://dx.doi.org/10.58258/jisip.v8i3.7171.

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The Medium is a supernatural horror film, produced by Showbox from South Korea and GDH 559 from Thailand, directed by Banjong Pisanthanakun, who also serves as a producer alongside Na Hong-Jin, the director of the film The Wailing. This research aims to understand the presence of shamanism or witchcraft in Indonesia and Thailand, as well as the depiction of shamanism in Indonesia through the semiotics of Charles Sander Pierce, by connecting signs, objects, and meanings in accordance with what is portrayed in the film The Medium. This research uses a descriptive qualitative method with data col

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Ефимова, Л. С., and М. Т. Миронова. "WORSHIP OF THE MASTER SPIRIT OF WATER IN THE YAKUTS' SHAMANIC FOLKLORE." SCIENTIFIC REVIEW OF SAYANO-ALTAI, no. 2(42) (July 8, 2024): 59–67. http://dx.doi.org/10.52782/kril.2024.2.42.009.

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В работе проанализированы тексты пяти камланий якутских шаманов двух региональных традиций, посвященных поклонению духу-хозяину воды. Использованы методы сравнительно-сопоставительного, структурносемантического анализа текстовых материалов, записанных И. А. Худяковым во второй половине XIX в. в Верхоянском округе, А. А. Поповым в начале XX в. в Вилюйском округе. Авторы приходят к выводу, что носители северной верхоянской и вилюйской региональных фольклорных традиций, расположенных далеко друг от друга в территориальном плане, одинаково поклонялись духам-хозяевам воды. Поклонение выражалось в а

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Nawa Raj Subba. "The role of metaphor in shamanism and poetry as a therapeutic tool for healing." World Journal of Advanced Research and Reviews 21, no. 3 (2024): 416–23. http://dx.doi.org/10.30574/wjarr.2024.21.3.0739.

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This paper explores the healing power of metaphor in indigenous shamanism and contemporary poetry. It explores how metaphor bridges the landscape, communicates emotions, and advances healing across cultures and languages. Analyzing specific examples from diverse shamanic traditions and contemporary poems reveals shared themes and unique approaches to metaphorical usage. The paper presents glimpses of case studies from secondary data demonstrating symbolic identity's therapeutic value. It was found helpful in treating and managing anxiety and depression. Overall, this insight reflects the power

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Nawa, Raj Subba. "The role of metaphor in shamanism and poetry as a therapeutic tool for healing." World Journal of Advanced Research and Reviews 21, no. 3 (2024): 416–23. https://doi.org/10.5281/zenodo.14057426.

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This paper explores the healing power of metaphor in indigenous shamanism and contemporary poetry. It explores how metaphor bridges the landscape, communicates emotions, and advances healing across cultures and languages. Analyzing specific examples from diverse shamanic traditions and contemporary poems reveals shared themes and unique approaches to metaphorical usage. The paper presents glimpses of case studies from secondary data demonstrating symbolic identity's therapeutic value. It was found helpful in treating and managing anxiety and depression. Overall, this insight reflects the power

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Tikhomirov, N. V. ""Even Teenagers Practiced Shamanism": Routine of Shamanism in Yakutia in 1920s as Described in the Autonomous Yakutia Newspaper." SibScript 26, no. 3 (2024): 404–14. http://dx.doi.org/10.21603/sibscript-2024-26-3-404-414.

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The article describes the social role of shamanism in Yakutia in the 1920s. The newspaper of Autonomous Yakutia served as the main source. The research is the first-of-its-kind attempt to study Yakut shamanism as a socio-cultural phenomenon based on a comprehensive analysis of local mass media. The newspaper described the shamanic practices, people’s attitude, and anti-shamanism measures. The editorial office received many letters from villagers and medical workers that described the everyday life of the Yakuts, as well as their attitude to traditions and Soviet modernization. Some letters cam

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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.

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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 i

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Ratka, Relic. "Esoteric Symbolism of the ‘Tree of Life’: A Cross-cultural Perspective." Journal of Human Values 23, no. 2 (2017): 73–80. http://dx.doi.org/10.1177/0971685816689730.

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The article reviews about esoteric symbolism of the tree of life in shamanic cultures and oriental traditions including classical Hindu and Buddhist systems, together with various esoteric and indigenous traditions. The very idea of the tree of life, in indigenous cultures, which is often called the ‘world tree’ or ‘shamanic tree’, is connected with human illumination process in the form of mystical or ecstatic experience gained through the process of the self-realization. These various forms of mystico-religious experiences could be found in many religious traditions, considered to be cross-c

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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.

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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, acc

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VARLAMOV, ALEXANDER N. "THE HISTORY OF THE COEXISTENCE OF RELIGIONS AND THE PROSPECTS FOR WORLDVIEW TRADITIONS IN EVENKI SOCIETY." Study of Religion, no. 2 (2021): 17–27. http://dx.doi.org/10.22250/2072-8662.2021.2.17-27.

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The publication deals with the interaction of religions in the Evenki society since the 17th century. The author considers the process of Christianization of various Evenki groups, among whom the spread of the influence of the new religion was significantly different. The reasons for the formal status of the Christian religion among the majority of Evenk groups are outlined. Information about the history of the penetration of Buddhism into the environment of the Evenks of Transbaikalia is given, which is associated with the acquisition of ethnographic traditions of cattle breeding in close cul

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Stépanoff, Charles. "Devouring Perspectives: On Cannibal Shamans in Siberia." Inner Asia 11, no. 2 (2009): 283–307. http://dx.doi.org/10.1163/000000009793066451.

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AbstractThroughout Siberia, shamans are suspected of 'devouring' other humans. This article, based on ethnographic literature about Siberian peoples and on fieldwork conducted in Tuva, examines different theoretical interpretations of this conception. A 'perspectivist' approach explains that shamans become cannibal because they see humans as prey animals. The paradoxes of this interpretation lead to a critical discussion of the philosophical premises of the perspectivist theory. Another approach is then proposed: Siberian traditions demonstrate two distinct understandings of the kinds of body

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Elendu, Chukwuka. "The evolution of ancient healing practices: From shamanism to Hippocratic medicine: A review." Medicine 103, no. 28 (2024): e39005. http://dx.doi.org/10.1097/md.0000000000039005.

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In the ever-evolving healthcare landscape, ancient healing traditions cast a profound shadow, offering insights and inspirations that resonate with modern medical practice. This paper explores the enduring influence of shamanic and Hippocratic healing traditions on contemporary healthcare, examining their contributions to holistic health approaches, diagnostic techniques, and ethical standards. The Hippocratic emphasis on observation, clinical experience, and ethical principles laid the foundation for modern Western medicine, while shamanic practices highlight the importance of spiritual and p

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Saijirahu, Buyanchuglagin. "Folk Medicine among the Mongols in Inner Mongolia." Asian Medicine 4, no. 2 (2008): 338–56. http://dx.doi.org/10.1163/157342009x12526658783574.

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AbstractTwenty-first-century Inner Mongolia is characterised by medical pluralism: biomedicine, traditional Chinese medicine, and the Tibetan-derived tradition of Mongolian medicine have parallel roles in the health care system. There is, however, another form of medical practice that has existed in the Mongol society alongside these institutional medicines. In this article, I refer to it as folk medicine. The indigenous tradition of folk medicine has originated from both nomadism and shamanism, and some elements of these old traditions still survive that do not appear to have been influenced

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Cipolletti, Maria Susana. "El surgimiento de un shamán." Anthropos 118, no. 1 (2023): 99–114. http://dx.doi.org/10.5771/0257-9774-2023-1-99.

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– In the focus of this collaboration are two stories by the same narrator about the emergence of his shamanic vocation (Secoya, Ecuadorian Amazon). Told a few years apart, the stories show how the process of moving away from the influences of an American missionary institution and returning to one’s own traditions was accompanied by distressing existential processes, which included the suicide attempt. The question is posed about the silence of the speaker regarding two constitutive features of both Secoya shamanism and most Amazonian shamanisms: that of its specific power (rawē), the transfor

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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.

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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

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Арбачакова, Любовь Никитовна. "MODERN (NEO-)SHAMANS OF MOUNTAIN SHORIIA." Tomsk Journal of Linguistics and Anthropology, no. 4(38) (January 12, 2023): 103–10. http://dx.doi.org/10.23951/2307-6119-2022-4-103-110.

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На примере шаманского обряда шачығ (окропление, угощение духов гор и рек) рассматривается обрядовая деятельность так называемых современных шаманов, которые не проходили через муки «шаманской болезни». Их «открывает» более опытный человек из местных, иногда они проходят курсы обучения у хакасских или тувинских шаманов и имеют подтверждающие документы. Некоторые камы также рассказывали о наследовании шаманского дара внутри семьи от дедушек или бабушек. Обряд шачығ был проведен в 2019 г. в г. Таштагол С. Тенешевым (1973 г.р.) и др. шаманами во Всемирный день коренных народов мира. Сразу же в нач

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Sa, Minna. "The Contemporary Shamanic Healing: A Case Study of the Daur Shamanic River Spirit lʊs Ritual". Religions 15, № 4 (2024): 484. http://dx.doi.org/10.3390/rel15040484.

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In traditional shamanism, the sacred mission and responsibility of a shaman is to provide healing and salvation for individuals. Today, with continuous advancements in science, technology, and medical expertise, the content and methods of shamanic healing are quietly evolving, alongside the upholding and preservation of traditional beliefs. The case study of the Daur shamanic lʊs (river spirit) ritual in this paper discusses the concepts of actual disease and virtual disease in contemporary Daur shamanism. By briefly describing the key processes of this ceremony, including the involvement of s

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Epikhina, E. A. "The Genre of Visions in the Modern Shamanism." Pushkin Leningrad State University Journal 1 (2024): 261–83. https://doi.org/10.35231/18186653_2024_1_261.

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Introduction. The article analyzes the problem of continuity the Buryat shamanism tradition on the example of autobiographies of modern shamans. The author suggests that by highlighting the main motives and defining the functionality of autobiographies, it is possible to approach the solution of this problem. Based on the approaches of Russian scholars O. B. Khristoforova and A. Ya. Gurevich, the author considers the motif of visions, which occupies a central place in autobiographies, as an independent genre. For the convenience of analyzing the field material, a differentiation of visions is

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Pavlova, Anzhelika N. "Shaman elements in the Mari costume." Finno-Ugric World 10, no. 4 (2018): 98–104. http://dx.doi.org/10.15507/2076-2577.010.2018.04.098-104.

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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 tr

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Peers, Eleanor, and Lyubov’ Kolodeznikova. "The Post-Colonial Ecology of Siberian Shamanic Revivalism." Worldviews 19, no. 3 (2015): 245–64. http://dx.doi.org/10.1163/15685357-01903003.

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The Sakha national revival in Sakha (Yakutia), Siberia, aims to recover dying elements of Sakha culture, in order to preserve the Sakha people’s distinctive identity. And yet this revival is itself imbued with assumptions rooted in the European cultures that initiated modernist colonisation. Contemporary Sakha shamanism reflects the tensions within the nationalist revival, in the contrasting tendencies for activists, firstly, to recover what is seen as the old, genuine shamanic practice—and, secondly, to assimilate foreign spiritual techniques. But when these two strands of endeavour are exami

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