Relevant bibliographies by topics / Shamans

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Shamans'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Shamans"

1

Ekaterina, Epikhina. "The "Personal Myth" in the Context of Modern Narratives about Shamans." TECHNOLOGOS, no. 1 (2024): 78–90. http://dx.doi.org/10.15593/perm.kipf/2024.1.06.

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Currently, there is an increased interest in archaic religious beliefs and practices which include shamanism. The image of a modern shaman differs in many ways from the ethnographic descriptions that were collected up to the middle of the XX century. The main informants have always been the shamans themselves. They talked not only about their vision of the world and religious practice but also about their family history and their formation as shamans. In the autobiographies of modern shamans, you can find common motives that make up their image. In this regard, the author defined the purpose of the study: based on the data of field work conducted in Buryatia in 2017-2022, to identify the place of autobiography among modern shamanic narratives, for which it is necessary to classify modern narratives about shamans, characterize the concept of "personal shamanic myth" and determine the role of self-presentation in the life of a modern shaman. Through the labeling proposed by E. S. Novik, narratives about shamans were divided into three types: myths, legends and stories ("bylichki"). It was concluded that the first two types are rarely mentioned in the respondents' tales. The author paid special attention to the third group – "bylichki". She attributed the autobiographies of modern shamans to this group and noted the presence of a certain constant structure in them. The author suggested calling these autobiographical narratives "the personal myth of a shaman." Further, the author drew parallels with the "personal myth" taken from the field of psychology and came to the conclusion that the shaman's personal myth is not just a relatively stable narrative with periodically recurring structures, motives, and plots, but a personal flexible value– semantic coordinate system that creates a vector of development for the shaman and promotes his self-identification. When writing the article, general scientific research methods were used, as well as comparative, functional, structural, semantic, and diachronic analysis, analogy, and an analysis of semi-structured interviews.
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Nikolaeva, Natalia N., and Liudmila S. Dampilova. "Функции шаманов в бурятской эпической традиции." Oriental Studies 16, no. 3 (September 12, 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, the paper shall analyze epic texts clustering with different local traditions of Cis-Baikal Buryats, delineate images of shamans and shamanesses to consider them in a comparative perspective with the involvement of ethnographic material. Materials and methods. The study employs comparative-historical and contrastive methods as key tools of analysis. It examines Buryat epic texts — both published ones and those contained in archives of the Center of Oriental Manuscripts and Xylographs (IMBTS SB RAS). Results. The paper suggests that in the Buryat epic tradition shamans and shamanesses can be viewed as traditional characters traced back to most archaic beliefs, though their functions in uligers are essentially limited and monotypic. There is a gender division at different levels of the universe: celestial deities of upper realms are represented by male shamans, while only shamanesses exhibit activity in the Middle World (i.e., on the Earth). The functions of male shaman deities are nominal and not that significant for the plot. The status of a shamaness in variants and versions of the Unga Geseriad is quite high: she serves as mediator between Heaven and Earth, defender, assistant and adviser to the main characters, clairvoyant and soothsayer — and performs the classical role of shamans in society. Narratives recorded from shaman taletellers or individuals with extensive expertise in shamanic traditions tend to entrust shamanesses with larger plot development impacts rather than those delivered by mere narrators. However, in other uligers (not included in Geseriad) the shamaness — though endowed with the same functions of a clairvoyant, soothsayer and adviser — is opposed to the main character and supports his enemies. So, such uligers often contain the motif of her physical elimination. As can be seen from the above, in Buryat uligers male shamans are rather passive and nominal characters, while shamanesses do play most active roles. In general, the status of shamanesses in the epic tradition does not quite correlate with the traditionally high status of shamans and shamanesses among Cis-Baikal Buryats.
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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.

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

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Often the saiva (or saivo) spirits have been defined as the guardian and helping spirits of the shaman. In this way, Saami shamanism appears as a counterpart to shamanism in Siberia and North America where guardian-spirit beliefs have similarly played a distinctive role. These beliefs should be considered as one of the constituent elements of shamanism. However, the concept of guardian spirits is not necessarily limited to shamans. The intention of this paper is to try to prove the occurrence of a non-shamanic guardian-spirit belief among the Saamis, and to discuss its religio-historical import. Apparently not only shamans but also other Saamis formerly owned guardian spirits that were handed down in the family. Among the western Saamis these spirits were anthropomorphic (if we may believe the sources), among the eastern Skolt Saamis they were zoomorphic. There is also some information on the purchase of guardian spirits. It seems, furthermore, that some persons—not just the shamans—could achieve guardian spirits through their own efforts. The reasons why the occurrence of this non-shamanic guardian-spirit belief has been so slightly dealt with by research are in particular the following. Firstly, scholarly interest has been directed towards shamanism and the role of the guardian spirits within the shamanic complex. Secondly, the early source writers turned primarily to the shamans in order to secure information on Saami religion, and the shamans of course described saivo from their own points of interest. Seen from a comprehensive circumpolar and circumboreal perspective, the Saami saivo complex may be interpreted as a European counterpart to the North American Indian belief in guardian spirits.
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B., Munkhtsetseg. "Тува бөөгийн дуудлага, тамлагын үг хэллэг." Mongolian Journal of Foreign Languages and Culture 21, no. 467 (March 2, 2023): 80–85. http://dx.doi.org/10.22353/mjflc.v21i467.2760.

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The ancient religion of the tuvans is shamanism. The Tuvans have kept the practice of shamanism alive. Tuvan shamans practice in the Tuvan language and every shaman has his unique calling and invocation. So the invocation for the ongod or spirit vary from shaman to shaman. There are many types of invocations in the Tuvan shamanism because of the origin. Therefore, tuvan shamans are divided into five different categories.
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Furtsev, D. O. "Soviet Researchers about Shamanic Initiatory Sickness and “Shamanic Madness”." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 44 (2023): 90–101. http://dx.doi.org/10.26516/2073-3380.2023.44.90.

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

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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.
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Buyandelgeriyn, Manduhai. "Who ‘Makes’ the Shaman?: The Politics of Shamanic Practices among the Buriats in Mongolia." Inner Asia 1, no. 2 (1999): 221–44. http://dx.doi.org/10.1163/146481799793647979.

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AbstractThe number of shamans among the Buriats of Dornod in Mongolia has been dramatically increasing since the mid 1980s, when the gradual dissolution of the socialist system and Soviet domination took place. By placing the shamanic practices in a context of historico-political changes, the paper questions what constitutes a shamanic practice and what makes and what unmakes a shaman nowadays. The paper examines the shamanic experience of the Dagdan shaman and his relationship with his community, in order to illustrate the complex and dynamic nature of shamanic practice. While the locals’ knowledge of spirits (ongons), the belief in their own lineage ongons and the local standards for moral disposition all control and limit a shaman’s power and prestige, the shaman attempts to supersede the local standards by restoring symbolic capital and by seeking power and recognition outside of the community. The search for power and recognition outside of the community becomes the shaman’s arena for creating, transforming and acting out multiple identities: ethnic, national and personal.
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Dissertations / Theses on the topic "Shamans"

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

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Spiritualism has its origins in 1840s America, and continues to occupy a niche in the Anglo-American cultural world in which the craft of mediumship is taught and practised. Spiritualist mediums seek to demonstrate personal survival beyond death and thus belong to a movement that posits the existence of a spirit world, peopled with those who were once incarnate upon the earth and with whom communication is possible. Spiritualists often maintain that mediumship is a universal activity found across cultures and time, and some scholars have speculated in passing that Spiritualist mediumship might be a form of shamanism. This thesis uses both existing literary sources and ethnographic study to support the hypothesis that mediumship is indeed an example of traditional shamanism, and demonstrates that a comparison of Spiritualist mediumship and shamanism gives valuable insights into both. In particular, an apprenticeship model is proposed as offering a clearer understanding of the nature of mediumship and its central role in maintaining Spiritualism as a distinct religious tradition, helping to clarify problematic boundaries such as that between Spiritualism and New Age. Existing models of shamanism have tended to focus upon particular skills or states of consciousness exhibited by shamans and are therefore framed with reference to outcomes, rather than by attending to the processes of development leading to them. The apprenticeship model of mediumship is proposed as the basis first, of understanding the structure of Spiritualism, and second and comparatively, of a new definition of shamanism, by offering a distinctive, clearly-structured approach to understanding the acquisition and nature of shamanic skills, without being unduly prescriptive as to which particular shamanic skills should be anticipated in any given cultural setting.
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Fortis, Paolo. "Carving wood and creating shamans /." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/523.

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Slade, Mary Ann Barbara Carleton University Dissertation Sociology and Anthropology. "Sleeping beauty, the material culture of Tsimshian Shamans." Ottawa, 1994.

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Cabot, Zayin Lawrence. "Ecologies of participation| In between shamans, diviners, and metaphysicians." Thesis, California Institute of Integral Studies, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3606921.

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This dissertation revolves around the riddle of how to honor seemingly disparate traditions such as West African (Dagara) divinatory practices and Western philosophical praxis. The project, following the participatory approach of Jorge Ferrer and Jacob Sherman, sets out to honor these differences by embracing the agapeic-erotic metaphysics of William Desmond, and in so doing delimits modern distinctions between science, philosophy, religion, and anthropology. Rather than move beyond the important scholarly contributions of these fields, however, this dissertation embarks on an interdisciplinary adventure between these traditions by critically reading the work of Philippe Descola and Eduardo Viveiros de Castro in parallel with Desmond. This project articulates multiple ecologies of participation, with totemism, animism, and naturalism foremost among them. It clarifies how Descola and Viveiros de Castro's robust reading of animist/Amerindian shamanic perspectivism is in keeping with Ferrer and Sherman's participatory enaction. It is critical of Viveiros de Castro's dismissal of totemism as overly abstract, as well as Descola's conflation of naturalism solely with post-Enlightenment thought, and his broad use of the category of analogism to include disparate traditions such as Vedic, Ancient Chinese, Greek, West African, and Central American thought. By way of clarifying this critique, this dissertation applies the same participatory understanding offered to animism by Descola and Viveiros de Castro to both totemic (divinatory) and naturalist (metaphysical/philosophical) enactions, placing all three under the broader heading of ecological perspectivism. The subsequent comparative lens allows for a more balanced reading of these three ecologies by broadening the use of these terms. By including the work of Desmond, it also answers important concerns leveled by critics regarding the metaphysical underpinnings of Descola and Viveiros de Castro's assertions regarding ontological relativity. In so doing, this project sets the stage for renewed dialogue between what are often seen as radically divergent traditions (e.g., the animism of the Achuar, the totemism of the Guugu Yimithirr, and the naturalism of modern science).

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

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My thesis examines from an ethnographic account how history has been made, told and interpreted by the Angaité people of the Chaco since the Paraguayan nation-state effectively carried out the colonization of this territory in the 19th century until the present day. The key elements of this account are the Angaité’s notions and practices on alterity, storytelling and shamanism and how they interplay with one another. I explore the notions of alterity and its counterpart similarity in the context of multiple material transactions in which the Angaité engage both among themselves and with outsiders. I also examine the inseparable socio-moral evaluations attached to such transactions. I show how certain transactions such as exchange or commoditisation do not necessarily conflict with good social relations. Nevertheless, the closest relationships – preferably evoked in kinship terms - are constantly constructed by the combination of several practices including sharing, pooling, cohabitation and companionship and the relational morality that underpins them. This relational morality, I argue, is both inscribed and enacted through the telling of Nanek Any’a narratives –“Old news/events”. I analyze some of these narratives in order to show how the Angaité people interpret the consequences of the colonization of the Chaco. For this I provide an intelligible context for the Nanek Any’a that may otherwise appear contradictory or incomprehensible to a non-Angaité listener. The Angaité’s versions of history compared to the official accounts challenge the simplistic of the Angaité as “acculturated” and a homogenous indigenous people and situate them as main actors of their own lives. Rather than the Angaité being the victims of history the Nanek Any’a emphasize that it was the mistakes and failing of their ancestors in their original encounter with the Paraguayans that resulted in an unbalanced relationship with the latter in socio-economic terms. In addition to this, I describe in the light of the historical processes undergone in the lives of the Angaité, how the shamanic discourses and capacities and Angaité cosmology have changed. I explore how they have constantly incorporated external elements, and thus such shamanic elements pervades contemporary areas of life and interactions that include not only the paradigmatic indigenous shaman, but unusual figures such as pastors, powerful outsiders and leaders.
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O'Connor, S. Eileen. "Spirits, shamans and communication : interpreting meaning from Iroquoian human effigy pipes." Master's thesis, Université Laval, 1994. http://hdl.handle.net/20.500.11794/17949.

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Bhutia, Kunsang Ongmu. "Bhutia (LHOPO), shamans of Sikkim : a study in change and continuity." Thesis, University of North Bengal, 2021. http://ir.nbu.ac.in/handle/123456789/4804.

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Hidalgo, Nava Tomás. "Through the eyes of shamans : childhood and the construction of identity in Rosario Castellanos' "Balún-Canán" and Rudolfo Anaya's "Bless Me, Ultima" /." Diss., CLICK HERE for online access, 2004. http://contentdm.lib.byu.edu/ETD/image/etd483.pdf.

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Jay, Sian Eira. "Shamans, priests and the cosmology of the Ngaju Dayak of central Kalimantan." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315898.

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Mills, Simon Richard Stead. "The ritual music of South Korea's east coast shamans : inheritance, training and performance." Thesis, SOAS, University of London, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.406536.

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Books on the topic "Shamans"

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Mihály, Hoppál, and Zsuzsanna Simonkay. Shamans unbound. Budapest: Akadémiai Kiadó, 2008.

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Rivadossi, Silvia. Sciamani urbani. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-414-1.

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What does it mean to be a ‘shaman’ in present-day Tokyo today? In what way(s) is the role of the shamanic practitioner represented at a popular level? Are certain characteristics emphasised and others downplayed? This book offers an answer to these questions through the analysis of a specific discourse on shamans that emerged in the Japanese metropolitan context between the late 20th century and the first decade of the 21st century, a discourse that the more ‘traditional’ approaches to the study on shamanism do not take into account. In order to better contextualise this specific discourse, the volume opens with a brief historical account of the formation of the academic discourse on shamans. Within the theoretical framework offered by critical discourse analysis and by means of multi-sited ethnographic research, it then weaves together different case studies: three novels by Taguchi Randy, a manga, a TV series and the case of an urban shaman who is mostly active in Tokyo. The main elements emerging from these case studies are explored by situating them in the precise historical and social context within which the discourse has been developed. This shows that the new discourse analysed shares several characteristics with the more ‘traditional’ and accepted discourses on shamanism, while at the same time differing in certain respects. In this work, particular attention is given to how the category and term ‘shaman’ is defined, used and re-negotiated in the Japanese metropolitan context. Through this approach, the book aims to further problematize the categories of ‘shaman’ and ‘shamanism’, by highlighting certain aspects that are not yet accepted by many scholars, even though they constitute a discourse that is relevant and effective.
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Mihály, Hoppál, Howard Keith 1956-, and International Society for Shamanistic Research. Conference, eds. Shamans and cultures. Budapest: Akadémiai Kiadó, 1993.

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editor, Ghosh Aditi, ed. Sadhus & shamans. New Delhi: Lustre Press, 2012.

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

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Jeremy, Narby, and Huxley Francis, eds. Shamans through time: 500 years on the path to knowledge. New York: J.P. Tarcher/Putnam, 2001.

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Chʻoe, Sang-hwa. Han ŭn pʻulgo pok ŭn nanumyŏ. Kyŏnggi-do Ansŏng-si: Chungang Taehakkyo Kugak Kyoyuk Taehagwŏn, 2005.

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Yun, Kwang-bong. Kut kwa mudang: Kyeryongsan ŭl chungsim ŭro. Sŏul: Kyŏngsŏwŏn, 1987.

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Sultrekov, Anatoliĭ. Chalbart khaĭanyn︠g︡ chazyttary: Taĭny gory Chalbart. Abakan: Khakas kniga izdatelʹstvozy, 2008.

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Fu̇zu̇li, Ġȯzălov, and Bäydili Cälal, eds. Shaman ăfsanălări vă sȯi̐lămălări. Baky: I̐azychy, 1993.

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Book chapters on the topic "Shamans"

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

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

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

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Davidov, Veronica. "Shamans and “Shams”." In Ecotourism and Cultural Production, 151–75. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137355386_7.

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Cabrera, Stephanie. "Shamans." In Encyclopedia of Women’s Health, 1195–97. Boston, MA: Springer US, 2004. http://dx.doi.org/10.1007/978-0-306-48113-0_399.

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Zharkevich, Ina. "Reluctant Shamans." In Encounters with the Invisible, 58–75. London: Routledge India, 2024. http://dx.doi.org/10.4324/9781003490920-5.

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

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

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Abstract In the great ritual just described, shamans danced between the home trees, with their images of ancestral disasters, and the outer tree, bearing its spirits of double-edged fortune and maleficent void. Nothing in this shamanic universe was a single indivisible unit, and nothing was simple or devoid of threat. Such a universe arose, I suggest, from the shaman’s real-life practice, which was deeply implicated in the psychology of a knot of relationships. Although the individuals calling on the shaman’s services were different on each occasion, the shaman’s performance involved a necessary cast of intertwined roles. One can go further and say that shamans’ practice created its own social relations. Elucidating this can help us understand one of Urgunge’s most puzzling statements, his insistence that shamanism was about power, but Daur public life was without conflict.
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Quijada, Justine Buck. "Opening the Center, Opening the Roads." In Buddhists, Shamans, and Soviets, 138–63. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190916794.003.0006.

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Chapter 5 describes the inauguration of the Tengeri Shaman Association’s center in downtown Ulan-Ude. Tengeri considers contemporary social problems to be the karmic debt of violence from the Soviet period and sees Buddhism as a foreign colonizing power. By reaching back to the court of Chinghis Khan, when shamanism was a state religion, the shamans at Tengeri seek to recover the true, universal religion of all humanity, restore positive relationships with ancestor spirits and in the process, seek to solve social problems faced by contemporary Buryats. Their rituals produce a shamanic chronotope within which the past (as ancestor spirits) is co-present. Shamans thereby are able to produce an ongoing and malleable relationship with the past, that enables them to reconfigure the temporal double-bind faced by indigenous populations. They are able to restore “traditional” practices while rejecting the linear timeline that evaluates these practices through their distance from the modern.
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Harris, Rachel. "Remembering the Rituals: Shamans, Temples and Ancestors." In Singing the Village. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197262979.003.0005.

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This chapter examines the ritual practice of the Sibe people in Çabçal before Liberation. It discusses the double layer of social remembering through contemporary story-telling about the performed practices of the past and highlights the dominance of shamans and rituals in memories of village life. The chapter describes some observations about animated retellings of shaman stories, discussions of the details of ritual practice, and the re-singing of shamanic ritual songs. It suggests that shamanic rituals in the Sibe villages were and are powerful experiences in people's lives, re-lived and constantly embellished in retelling.
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Conference papers on the topic "Shamans"

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

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In many ancient communities, particularly tribal communities, there exists a system of dialogue and conversation with and between supernatural beings and the supernatural world they inhabit, as well as their transmigration into a human’s body. The supernatural world is considered to be the realm of the gods, or of the spirits of ancestors, or of satanic evil spirits. A Shaman is suggested to summon, and communicate with, tribal or cult gods, while controling spirits, ancestors, animals and birds with afforded powers. Shamanic rituals have patent linguistic significance. In communities with a strong shamanic tradition, the shamans generally use traditional language, without altering their unique features. The songs used in these rituals are also in traditional tribal dialect. This study focuses on Gaddika, the shamanic ritual of the Rawla tribe, a tribal community in Kerala, and about songs contributing to the ritual. The study examines to what extent the Rawla dialect has been retained in its ‘original’ form, and the tribal myths that are woven into ritual language. The Rawla language belongs to the Dravidian family, and has been passed on in oral form only. In the Gaddika ritual, the original language is widely used and is central to the survival of the language. This study was conducted among the Rawla community, through observations during several Gaddika rituals, thus documenting the songs and ritual dialogues. As such, the study documented the language in its orginal form and structure, along with prominent myths passed on through generations. The study analyses this shamanic ritual and its verbal patterns. The study concludes with that shamanic discourses and magico-religious rituals have a vital role in the continuity and in the survival of the historical dialect,
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Alexeev, Anatoly. "TECHNIQUES AMONG TUNGUS SHAMANS FOR HEALING HUMAN AND ANIMALS." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.025.

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Tokumaru, Aki. "Forest Shamans: The Sacred Tree and Narratives of the Folk History." In The Asian Conference on Cultural Studies 2021. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-4751.2021.11.

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Hadzantonis, Michael. "Shifting the Semangat: Parallelism in the Central Indonesian Mantra." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.1-2.

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The Javanese mantra, is a communicative act, and a spiritual dialogue. During the mantra ritual, the shaman Orang Pinter and supplicant receiving the intervention select become equal agents, as they intervene for change in the cultural and spiritual disposition of the supplicant. But in this paper. The presentation discusses ethnographic work over 10 years during which over 1500 mantras were documented throughout central to east Java, Indonesia, To effect the documentation process, I engaged with a range of communities and individuals throughout Java, that is, Yogyakarta, Solo, Surabaya, Alas Purwo, Salatiga, Bali, and other localities, Spiritual interventions were witnessed, and we suggest religious affiliation tells only part of the story. Drawing on frameworks of symbolic interactionism, and phenomenological nominalism, the synopsis discusses how a poetic discourse analysis of mantras can describe a system employed by these shamans and the supplicants to discursively facilitate the spiritual process, by altering the dissociative state of the supplicant. The talk concludes by presenting a model for the mantra in Java, and possibly in other global regions. Within this model, several overlapping processes mediate the drawing on cultural symbolisms, and overlap in strategic designs, to to effect change in the supplicant. The paper draws on work by Rebecca Seligman, who has conducted similar ethnographic and theoretical work in the South American context.
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Kang, Mi-Jung. "The Sound of Shamans in the Works of Nam June Paik and Early Korean Video Artists." In RE:SOUND 2019 – 8th International Conference on Media Art, Science, and Technology. BCS Learning & Development, 2019. http://dx.doi.org/10.14236/ewic/resound19.18.

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Borzunov, V. A. "The genesis of the Ob' Ugrians' elite of the Surgut and Lower Ob' regions (heroes and shamans of the Kulaika Epoch)." In Евразия в энеолите - раннем средневековье (инновации, контакты, трансляции идей и технологий). Санкт-Петербург: Федеральное государственное бюджетное учреждение науки Институт истории материальной культуры Российской академии наук, 2022. http://dx.doi.org/10.31600/978-5-6047952-5-5.248-251.

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Rai, Laxmi. "Tracing the Significance of the Prophecies of the Witches in Shakespeare’s Macbeth and the Nepali Shamans in the Perspective of Folklore." In 4th International Conference on Research in Humanities and Social Sciences. Acavent, 2021. http://dx.doi.org/10.33422/4th.icrhs.2021.05.70.

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Robert, Sophie, Soraya Zertal, and Gaël Goret. "SHAMan." In SITA'20: Theories and Applications. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3419604.3419775.

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Кардашевская, Лия Ивановна. "SHAMAN EVENK MUSIC." In Всероссийская научно-практической конференция с международным участием, посвященной 100-летию со дня рождения выдающегося ученого-североведа И.С. Гурвича (1919-1992). Электронное издательство Национальной библиотеки РС (Я), 2019. http://dx.doi.org/10.25693/gurvich.2019kardashevskayali.

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Yanhong, Li. "A Comparison of Manchu Shaman Culture and Indian Shaman Culture." In Proceedings of the 5th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icelaic-18.2018.127.

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Reports on the topic "Shamans"

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Perez-Truglia, Ricardo, and Ugo Troiano. Shaming Tax Delinquents. Cambridge, MA: National Bureau of Economic Research, June 2015. http://dx.doi.org/10.3386/w21264.

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Spurkland, Kristin. Fitness and Fatness: The Conflation of Weight with Health, and the Consequences of Fat-Shaming. Portland State University Library, January 2016. http://dx.doi.org/10.15760/honors.261.

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Heah, T. S. T. Eastern Margin of the Central Gneiss Complex in the Shames River area, Terrace, British Columbia. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1990. http://dx.doi.org/10.4095/131383.

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Note Printing Branch - Staff at work - Intaglio machine showing delivery of notes (view ii) Jack Kearney and Shamus O'Prey - 1960. Reserve Bank of Australia, March 2023. http://dx.doi.org/10.47688/rba_archives_pn-002511.

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