Dissertations / Theses: '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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4

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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Saucier, Calderón Jean-Paul. "About Teachers, Shamans and Healers: Towards an Ethics of Violence in Legal Education." Derecho & Sociedad, 2016. http://repositorio.pucp.edu.pe/index/handle/123456789/118628.

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This article discusses how legal education extends the symbolic violence intrinsic to the law and legal discourse. The article, while keeping in mind power relations inherent to legal education, discusses how disciplinary approaches reinforce the symbolic violence conveyed through legal education. The article presents «Interdisciplinarity» in contrast to a structuring and compartmentalized view of the law, and explains how interdisciplinarity can attenuate symbolic violence in legal education. Having this in mind, the author proposes an «ethics of violence» in legal education that suggests professors should moderate the levels of symbolic violence channeled during the educational process and participate in the unveiling of symbolic violence-generating structures. The article concludes with views on the limits of such an ethical proposition, particularly when considering how an ethics of violence could end up legitimizing the issues it initially sought to oppose.
El artículo explora cómo la violencia simbólica del derecho y del discurso jurídico se puede trasladar a la educación legal. Con tal objeto, y tomando en cuenta las relaciones de poder inherentes a la enseñanza del derecho, se analiza en qué medida el pensamiento disciplinario puede reforzar la violencia simbólica transmitida en la enseñanza del derecho. Frente al pensamiento disciplinario, se estudia cómo la interdisciplinariedad se presenta como una contracorriente a una perspectiva estructurante y aislacionista, propiciada por una visión formalista del derecho y de las disciplinas en general. Se expone cómo la interdisciplinariedad permitiría atenuar la violencia simbólica de la enseñanza del derecho. Ante esas observaciones se esboza una pistas de solución desde una ética de la violenciaen la educación legal que consiste principalmente en la moderación de la aplicación de la violencia del derecho y en el desvelamiento de las estructuras generadoras de violencia simbólica. Se concluye observando los límites de esta ética, pues podría resultar un instrumento de legitimación de la misma violencia simbólica.

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Bancroft-Hunt, Norman. "Tricksters, heroes, shamans, and ritualists : a cultural analysis of traditional Blackfoot story-telling." Thesis, Goldsmiths College (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325569.

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Hangartner, Judith. "Margins of power : the constitution and contestation of Darhad shamans' power in contemporary Mongolia /." Bern : Selbstverlag, 2007. http://www.ub.unibe.ch/content/bibliotheken_sammlungen/sondersammlungen/dissen_bestellformular/index_ger.html.

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Raabe, Holly R. "Witches, heathens and shamans religious experience and gender identity among contemporary Pagans in the United States /." [Ames, Iowa : Iowa State University], 2009.

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Iliff, Barbara Elizabeth. "Spirits like the sound of the rattle and drum : George Thornton Emmons' collection of Tlingit shamans' kits /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/6221.

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Miller, Harry A. W. (Harry Alfred Werner). "Elements of Shamanic Mythology in E. T. A. Hoffman's Romantic Conception of Music." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc277978/.

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The musicians in E. T. A. Hoffmann's tales and essays demonstrate traits remarkably similar to those of shamans. Hoffmann uses the same imagery to describe the journey of the composer into the "realm of dreams," where he receives inspiration, as the shaman uses to describe the spirit world to which he journeys via music. Hoffmann was a major force in changing the 18th-century view of music as an "innocent luxury" to the 19th-century idea of music as a higher art. As a German Romantic,author, he subscribed to the idea championed by the Schlegels that true poetry is based on myth. In this thesis, Hoffmann's writings are compared with shamanic mythology to demonstrate a similarity beyond mere coincidence, without drawing conclusions about influence.

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Barazzuol, Richard A. "The Tlingit land otter complex : coherence in the social and shamanic order." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28577.

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This thesis deals with Tlingit notions about death, spirits, land otters and shamans. The linkage between these categories and their relationship to the social order are explored by examining Tlingit mythology. Particular myths are analyzed that embody the concepts and beliefs which the Tlingit used to deal with the unanswerable question: What happens when someone dies? Socially, there was a set pattern of ritual practices and a series of memorial feasts to dispense with the body and spirit of someone who died a normal death. Yet, there was an anomalous situation associated with death by drowning or being lost in the woods. The Tlingit indicated that people who died in this manner were taken by land otter spirits and could become shamans if certain conditions were met. This thesis contends that this explanatory scenario was an important aspect of Tlingit cosmology, since it provided a means of illustrating the source of shamanic power, and also of how that power was related to the social aspects of Tlingit culture. The myths dealing with land otter possession offer information about how shamanic power was attained and also provide a glimpse into the importance of the role of the Tlingit shaman as a mediator between the social and the spiritual domains.
Arts, Faculty of
Anthropology, Department of
Graduate

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Thorne, Stephanie B. "A Cultural View of Music Therapy: Music and Beliefs of Teton Sioux Shamans, with Reference to the Work of Frances Densmore." Digital Commons @ Butler University, 1999. http://digitalcommons.butler.edu/grtheses/253.

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At the end of World War II, doctors trained in the western bio-medical tradition integrated music into their practice as a means of helping soldiers recover, both mentally and physically, from the atrocities experienced while overseas. For many, music was a solace, opening up the peaceful memories of home and family and pushing aside the war-torn landscapes. By establishing interpersonal relationships between the therapist and the patient, as well as patient-to-patient in group settings, music enabled feelings and emotions to flow freely. The mind was given a structured pattern to bridge the gap of the psychological and physiological experience. It was then that music therapy was introduced into the western practices of biological medicine

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Rushen, Karen. "Ministering in a thin place the spiritual lives and ministerial experience of Catholic lay healthcare chaplains /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Ruml, Mark Francis. "The relationship between the tree-dweller dreamers and the little people, shamans, power and spirit helpers in the Canadian Dakota religious tradition." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq21031.pdf.

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Nava, Tomas Hidalgo. "Through the Eyes of Shamans: Childhood and the Construction of Identity in Rosario Castellanos' "Balun-Canan" and Rudolfo Anaya's "Bless Me, Ultima"." BYU ScholarsArchive, 2004. https://scholarsarchive.byu.edu/etd/146.

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This study offers a comparative analysis of Rosario Castellanos' Balún-Canán and Rudolfo Anaya's Bless Me, Ultima, novels that provide examples on how children construct their identity in hybrid communities in southeastern Mexico and the U.S. southwest. The protagonists grow and develop in a context where they need to build bridges between their European and Amerindian roots in the middle of external influences that complicate the construction of a new mestizo consciousness. In order to attain that consciousness and free themselves from their divided selves, these children receive the aid of an indigenous mentor who teaches them how to establish a dialogue with their past, nature, and their social reality. The protagonists undertake that negotiation by transgressing the rituals of a society immersed in colonial dual thinking. They also create mechanisms to re-interpret their past and tradition in order to create an image of themselves that is not imposed by the status quo. In both novels, the protagonists have to undergo similar processes to overcome their identity crises, including transculturation, the creation of sites of memory, and a transition from orality to writing. Each of them resorts to creative writing and becomes a sort of shaman who pulls together the "spirits" from the past, selects them, and organizes them in a narration of childhood that is undertaken from adulthood. The results of this enterprise are completely different in the cases of both protagonists because the historical and social contexts vary. The boy in Bless Me, Ultima can harmoniously gather the elements to construct his identity, while the girl in Balún-Canán fails because of the pressures of a male-centered and highly racist society.

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Lindquist, Galina. "Shamanic performances on the urban scene : neo-shamanism in contemporary Sweden." Doctoral thesis, Stockholm : Department of social anthropology, Stockholm university, 1997. http://catalogue.bnf.fr/ark:/12148/cb376248390.

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Cruz, Carlos Henrique Alves. "Inquéritos nativos: os pajés frente à Inquisição." reponame:Repositório Institucional da UFF, 2013. https://appdesenv.uff.br/riuff/handle/1/231.

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Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2014-02-03T19:16:42Z No. of bitstreams: 1 Cruz, Carlos-Dissert-2013.pdf: 1984323 bytes, checksum: e5ade1d5430f7ab30b72dd664f3432d5 (MD5)
Made available in DSpace on 2014-02-03T19:16:42Z (GMT). No. of bitstreams: 1 Cruz, Carlos-Dissert-2013.pdf: 1984323 bytes, checksum: e5ade1d5430f7ab30b72dd664f3432d5 (MD5) Previous issue date: 2013
A pesquisa dedica atenção às práticas de pajelança descritas em crônicas de viagens e correspondências religiosas (séculos XVI-XVII), e, especialmente, em denúncias inquisitoriais (século XVIII). A partir de tal documentação, o intuito foi demonstrar que longe de serem portadores de uma “resistência surda”, os pajés e suas tradições se transformaram ao longo das vivências coloniais e contatos interétnicos. O exercício missionário e a catequização dos indígenas são destacados como produtores de novas necessidades simbólicas, espaços de interações culturais e simbólicas que modificavam os limites do campo de ação religiosa. Foi perante a estas mudanças que os pajés procuravam se “refazer”, no sentido de satisfazerem as novas demandas e também de reproduzirem autonomamente elementos do próprio cristianismo, ampliando suas áreas de atuação e “clientes”. São eles os principais personagens desta análise, atores que rearticulavam padrões religiosos e morais do “mundo cristão” e “indígena” e
The research devotes attention to the practices of shamanism described in chronicles of trips and religious correspondence (XVI-XVII centuries), and especially in complaints inquisitorial (eighteenth century). From such documentation, the purpose was to demonstrate that far from being carriers of a “resistance deaf”, the shamans and their traditions have turned over the colonial experiences and interethnic contacts. Exercise missionary and evangelizing the natives are highlighted as producing new needs symbolic spaces of cultural and symbolic interactions which changed the boundaries of the field of religious action. It was before these changes that the shamans looked up “redo” in the sense of meeting the new demands and also replicate autonomously elements of Christianity itself, expanding their fields and “customers”. They are the main characters of this analysis, actors rearticulavam patterns religious and moral of the “Christian world” and “indigenous” in a proper way to act in space and convivial living in the colony.

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Rodd, Robin. "The biocultural ecology of Piaroa shamanic practice." University of Western Australia. School of Social and Cultural Studies, 2005. http://theses.library.uwa.edu.au/adt-WU2005.0084.

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This thesis presents an analysis of Piaroa shamanic practices that combines elements of symbolic, psychobiological and phenomenological approaches. Theories from, and clinical findings in, neuroscience, pharmacology, psychology and psychoneuroimmunology are integrated with extended participant observation field study involving basic shamanic training to demonstrate how Piaroa shamans learn to understand and effect biopsychosocial adaptation and promote health. It is argued that Piaroa shamanism is a sophisticated means of interpreting ecological forces and emotional processes in the interests of minimising stress across related systems: self, society, ecosystem, and cosmos. Piaroa shamans should be cadres in the promotion of an ethos, the good life of tranquillity, which serves as the basis for low-stress social relations. Piaroa mythology is predicated upon human-animal-god reciprocity and provides the shaman with a series of informationprocessing templates, designed to be invoked with the use of hallucinogens, which assist him to understand inter-systemic relations. I analyse how Piaroa shamans develop the psychic skills to divine and regulate ecological relationships and emotional processes, while highlighting possible relationships among native symbolism, neurology, consciousness and the emotions. It is argued that Piaroa shamanic practices involve conditioning the mind to achieve optimal perceptive capacities that, in association with sensitive biopsychosocial study, facilitate accurate prediction and successful psychosocial prescription. A cultural neurophenomenological approach enables articulation of the psychocultural logic of ethos, epistemology, divination, sorcery, and curing, and a fuller picture of a South American indigenous society’s shamanic practices than less integrative approaches have afforded

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Blackwelder, Reid B. "Recovering the Shaman." Digital Commons @ East Tennessee State University, 2002. https://dc.etsu.edu/etsu-works/6995.

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Bryant, Benjamin R. "The artist as shaman." Virtual Press, 2005. http://liblink.bsu.edu/uhtbin/catkey/1327289.

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Albert Einstein is one indisputable luminary who in my opinion exemplifies the balance, brilliance, and altruism I look for in my heroes. Subsequent to his dream of riding a beam of light to the edge of the universe, with the tools of calculus and physics, he radically changed our understanding of the universe. But the dream came first, and everybody dreams.I believe everyone has something incredible to offer. In my creative project paintings I attempt to demonstrate with the tools of paint and canvas my peculiar dream of the cosmos from macrocosm to microcosm.I ride the beam of light using paint and canvas, in my creative project paintings I celebrate my fascination with that intuitive element we all share. I also celebrate those who have gone before with the wisdom to seek an understanding and discernment of the genius we all share, have access to, and indeed must thoughtfully and carefully awaken for our species to evolve past its current halting material, ideological, and technological adolescence.
Department of Art

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

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Grover, Trent Nathaniel. "Dream of the Techno-Shaman." [Ames, Iowa : Iowa State University], 2008.

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Hammarstedt, Jho. "Bilden av völva och nåjd : En forskningshistorisk komparativ studie." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-172363.

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Studiens syfte är att undersöka hur tidigare religionsforskare har analyserat, tolkat och beskrivit fornskandinavisk völva respektive samisk nåjd, utifrån ett forskningshistoriskt respektive ett genusvetenskapligt perspektiv, med fokus på likheter och skillnader i deras religiösa verksamheter, om de baserat sina tolkningar vid låne- eller arvsteori, samt deras tolkningar av funktionärernas genusaspekter. Studien bygger på Håkan Rydvings framförda låne- och arvsteorier, och hur tidigare religionsforskning använt sig av dessa för att studera völvan och nåjden. Resultatet visar att de studerade religionsforskarna baserat sin respektive forskning på låneteorin, men skiljer sig åt i sin framställning av völvan och nåjdens likheter och skillnader, och dess genusaspekter. Den skillnad i hur funktionärerna framställs bygger på forskarnas skilda perspektiv, exempelvis Sundqvist vars analys bygger på samhällskontexter.

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Clark, Sean. "The Globalized Shaman: Memory and Modernity." Miami University Honors Theses / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1110989385.

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Hawrysch, George Berthold. "Shevchenko's literary shamanism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq22993.pdf.

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Jones, Cherlyn Heather Tee. "Warrior/shaman| Creative praxis for conflict transformation." Thesis, Pacifica Graduate Institute, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3726313.

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The purpose of this artistic self-case study is to explore how the role of the soldier might be transformed from service in war to service for community, via creative exploration of the archetypal figures, Warrior and Shaman. With this in mind, a creative and introspective method was tested for its efficacy in generating new images and stories to promote conflict transformation for our warrior class.

The strategy of inquiry employed is based on the case study model, modified to be a self-case study. Creation-based data was generated by the researcher to evoke intersubjective dialogue between academically rational and creatively nonrational data and processes in this research. In lieu of the traditional written chapters that comprise the body of a dissertation, “creative chapters” in the form of mixed media pictorial representations are presented. Data analysis was conducted using Abt’s (2005) articulation of Jungian picture interpretation, in order to discern meaning from each creative chapter—the titles of which served as a query for topics related to the research question.

A liberation paradigm was then utilized as a critical point of departure, to guide the issues examined (healing and community roles for our warrior class), the people for whom the study is relevant (the warrior class and practitioners working with them), the researcher’s role in the study (up front/personal; grounded in experience), and how the research was presented in its final form (written text with supporting pictorial data; conclusions drawn from creative interpretation).

The combined chapter interpretations were reviewed and analyzed in the concluding chapter for their implications in community praxis with returning soldiers and veterans. They revealed consistent themes of imbalanced masculine and feminine energies, and the need for development of an introspective, Shamanic aptitude by our Warriors in order for them to continue their duty of protection and care of their local communities.

Recommendations are then made for adapting this research model in community work with soldiers and veterans, along with suggestions for building greater levels of reliability, validity, and generalizability into creative qualitative research.

Keywords: Warrior, Shaman, trauma, conflict transformation, resilient communities, Jungian, phronesis, counterinsurgency, initiation, creative.

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Whitehand, Dawn. "Evoking the sacred : the artist as shaman." Thesis, University of Ballarat, 2009. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/64909.

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This thesis examines, via a feminist theoretical framework, the systems in existence that permit the ongoing exploitation of the environment; and the appropriateness of ceramics as a medium to reinvigorate dormant insights. I argue that the organic nuances expressed through clay; the earthy, phenomenological and historic ritual connotations of clay; and the tactile textured surfaces and undulating form, allows ceramics to conjure responses within the viewer that reinvigorates a sense of embedment in the Earth.
Doctor of Philosophy

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Petersson, Cedrik. "Stenålderns schamaner : En studie om gudars ursprung och världens fornkulturella tro." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-39219.

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In this work, you get drawn into a different and distant world than the one we are usedto. You get to know what shamanism is, in a basic and understandable way, easy to lookupon for a newcomer to this gigantic subject. The world of raging spirits and meddlingshamans with the belief of three worlds where spirits roam will be compared toreligions that we might know better, with big focus on the Aesir Faith. Oden and otherwell-known characters from this belief are in a historical way looked upon and relatedto beliefs, storys and findings.The archaic belief of the humans are intriguing and exciting, and I hope you find outthat yourself, when you dig in to this essay

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Johansson, Anette. "Shamanism : vad är det?" Thesis, University of Gävle, Department of Humanities and Social Sciences, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-497.

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Syftet jag har med min uppsats är att ge fyra olika perspektiv på fenomenet shamanism för att komma närmare svaret på min fråga: Vad är shamanism för något?

Perspektiven jag ger är shamanism ur ett historiskt, religionsfenomenologiskt, parapsykologiskt och kulturellt perspektiv.

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Falk, Devin J. "Rattle like shaman| The mind builds prison bars." Thesis, California State University, Long Beach, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10124514.

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This collection of poems explores the emergence of raw reality through a veil of existential questioning. The poems posit existential questions as logical alienation from material reality, and to brave mundane interactions, without a blanket of ideals, sharpens the edges of social interactions. The scope of these poems’ exploration resides in discovering a balance between illusory ideals and the sharp edges of reality.

Each piece’s perspective focuses closely on raw events, but balances the potential violence of existence with poetics. The images avoid mediation of behavior by common courtesy. Instead they reimagine stark reality as beautiful in the way the improbable is beautiful.

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Milledge, Clare. "The Artist-Shaman and the \"Gift of Sight\"." Thesis, The University of Sydney, 2012. http://hdl.handle.net/2123/9452.

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Throughout the history of art the role of the artist has been compared to the role of the shaman. This is because the artist’s role has always been one of mediator, transformer and most prominently visionary. The role of both the artist and shaman has always been to stand between two worlds: that of the visible and the invisible. The viewers, or the community in the case of the shaman, entrust the artist to go forth into the realm of the invisible and return with a gift: the invisible transformed into the visible. Traditionally, many artists associated with shamanism such as Joseph Beuys, Max Ernst, Leonora Carrington and later Matthew Barney, have been leaders, idealists, heroes of mythic proportions, artists who return with this gift: a vision or sight to follow. But a different breed of artist associated with shamanism also exists: an ambivalent artist-shaman, a shifty and unreliable character of dubious motivations, who appears to offer the viewer a vision or sight and then throws it back in their face, makes them decide. This is the role that Hany Armanious, John Bock, Carla Cescon, Marcus Coates, Mikala Dwyer, Steinar Haga Kristensen, Jonathan Meese, Paul Thek, Justene Williams and myself have taken. And we take it so as to return to the viewer the very power that is invested in the artist, that of creating a vision: what Rex Butler refers to in relation to Hany Armanious as the “gift of sight.” (Butler 2000). These artists and myself offer the “gift of sight” by reflecting the act of perception and by engaging the viewer in the same process that the artist goes through. The way we do this is by setting up complex, multi-positional, process-based systems that are highly informed and engaging but do not lead to an end position. Because the artist does not presume to idealise this end position, the result is inevitably confusing, slippery, uncertain, and ambivalent, as if the artist has no position or avoids commitment. This thesis sets out to inves! tigate t his ambivalent position taken by the artist-shaman and to show how and why it is taken. It does this in two ways. Firstly it provides a studio component as a practical example of the practice of an artist-shaman who offers the “gift of sight.” Secondly, the written dissertation provides a theory and understanding of the artist-shaman who offers the “gift of sight.” This may then be applied to the practical component, offering a historical and philosophical context with which to frame it.

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Driscoll, Matthew W. "Ken Kesey and literary shamanism /." Electronic version (PDF), 2006. http://dl.uncw.edu/etd/2006/driscollm/matthewdriscoll.pdf.

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Yim, Yeuk-chi Gigi, and 嚴若芝. "Parental shaming and school bullying." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B45014632.

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Zahid, Umber. "Shamyana, the out door pleasure." Thesis, Högskolan i Borås, Institutionen Textilhögskolan, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hb:diva-19881.

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The present work is a continuation of the ideas developed in previous projects during my Masters studies that explored the relation between pattern, form and space. Starting from the pattern multiplication for space construction the present project proposes textiles as an assortment of flexible expressions. The purpose of the project is to explore aesthetic and functional potential of textiles for out door temporary structures. This is to create a pattern interface which filters sunlight through a textile surface to offer instant sheltering solutions for out door activities. The project combines research and analyses of outdoor temporary structures and scope of textile in the area. The research is interpreted into a concept of a portable space for relaxation. The design process shapes this concept of relaxation into a sun shelter.

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Stelmaszyk, Malgorzata. "Turbulent being(s) : proliferating curses and shamanic practice in post-Soviet Kyzyl, Tuva." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/33259.

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This thesis is about curses. It shows how the mechanics of cursing are intrinsically linked to shamanic practice in the ethnographic context of social, economic and political shifts in post-Soviet Kyzyl, the capital of the Autonomous Republic of Tuva. Moving beyond discourses that understand 'economics' as narrowly pertaining to wealth, power and the circulation of goods, the thesis explores curses as distinct social mechanisms within an 'occult economy' that constitutes a wider sociocosmic politics emergent from human and non-human interactions. Along these lines, while presenting Tuvan shamanism as central to cursing phenomena, the thesis explores the distinctiveness and efficacy of shamanic practice as a form of artistry embedded in instrument-derived (shamanic drum) and human (the shaman's voice) sound production. Thus, it challenges the 'classical' readings of shamanism which emphasise trance and mediumship usually seen as involving significant changes in the 'physical' and 'psychic' states of the shamans. Contextualizing cursing in the practice of Tuvan shamanism, the thesis illuminates the significance of sound creation among Tuvans in order to introduce the notion of 'turbulence' as integral not only to shamanic sound production, but also to immediate experiences of cursing and the overall patterning of the cosmos. More than that, bringing sounds and turbulence together in the context of shamanic rituals, it shows how sounds are imbued with a potency of their own rather than simply constituting a sonorous aspect of shamanic words. Along these lines, it contributes to a better understanding of im/materiality and the logic of representation. Lastly, exploring the multiplication of curses in the post-Soviet context, the thesis also offers an interpretative framework which unveils how occult phenomena can become efficacious analytical tools, allowing us to grasp the mosaic-like characteristics of the sociocultural contexts in which they are embedded. In this way, the thesis attempts to emancipate 'occultism' from the rigid dichotomies of tradition and modernity, and challenge those anthropological approaches to post-colonial transformations which emphasise cultural revivalism and ethnic identity, remaining caught in the usual dynamics of 'the old' and 'the new' - dynamics we need to leave behind.

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Botchkovar, Ekaterina V. "Theoretical Improvement of Braithwaite?s Reintegrative Shaming Theory: Specifying Contingencies for the Process of Shaming." NCSU, 2005. http://www.lib.ncsu.edu/theses/available/etd-08122005-135532/.

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Reintegrative shaming theory has been one of the most undertested and the least empirically supported criminological theories. Drawing mainly on the predictions from self-control theory, general strain theory, and deterrence theory, I attempt to improve Braithwaite?s shaming theory by identifying conditions under which its causal process might be more effective in predicting misbehavior. Using data from the first self-report crime and deviance survey ever conducted in Russia, I put shaming theory to the test in its original and elaborated versions. In line with previous research, the study findings indicate that, contrary to the theory?s predictions, being reintegratively shamed is positively associated with projected deviance while participating in gossip is unrelated to projected involvement in deviant behavior. While disintegrative shaming was found to be positively associated with future misbehavior, this relationship was not statistically significant controlling for past deviance reports. Interdependency does not seem to enhance the effects of shaming variables. Contrary to shaming theory theory, although anticipated feelings of guilt and fear of losing respect from others for potential misbehavior predict projections of future misconduct, they do not seem to be the links between shaming experiences and projected misconduct. While some of the hypothesized contingencies seemed to condition the effects of shaming on projected deviance, none of these effects were consistent for all types of deviant behavior in this study. These results, in conjunction with the accumulated body of research, suggest that reintegrative shaming theory may be in need of further revision. Suggestions for the future refinement of shaming theory are provided. Overall, this study contributes to the literature in two ways. First, it strengthens shaming theory by specifying some of the boundaries for its explanatory scope. Second, this work provides an extensive empirical test to the original and elaborated statements of shaming theory using data from an unusual locale.

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Sutiono, Agustinus. "The roles and significance of Wong Pinter, the Javanese Shaman." Thesis, York St John University College, 2014. http://etheses.whiterose.ac.uk/6879/.

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Exploring the phenomenon of the socio-religio-magico reality in Java called wong pinter which has not been academically examined before, this thesis argues that this social type is a definitely Javanese shaman whose existence has become a cultural system, thus demonstrating that their multidimensional roles reveal a web of significance. Throughout the course of investigation involving anthropological and ethnographical approaches, every discussion on the fundamental aspects of wong pinter is scrutinised within the context of existing study on shamanism. The outcome shows that there is connectivity between Javanese shamanism and Asian or Southeast Asian shamanism. Thus, shamanism is a valid instrument for a study on wong pinters and wong pinters are a valid object for scientific approach. This thesis therefore contributes to the richness of the study on shamanism, the anthropology of shamanism and religious studies since this topic is of interest for these disciplines. Simultaneously it lays claims to be a pioneering academic work on wong pinter, the Javanese shaman, based on first hand study. The roles and significance of wong pinters are a never-was reality for Javanese society because their relevance has embodied with people’s everyday preoccupation with maintaining and enhancing their lives to its maximum possibility. Despite the fact that they have to deal with various challenges, such relatedness to the needs of their community has been expanded to more established institutions and involvements with larger concerns. This has resulted in them engaging more in relationism than in individualism. The application of their knowledge and skill both to their local communities and spheres beyond responds to the spiritual call to partake in the kingly ideology to enhance the beauty of the world. This social type proves itself resilient yet it has to deal with suppression both from the current religious establishment and political authorities.

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Trevarthen, Geo Athena. "Brightness of brightness : seeing Celtic shamanism." Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/1700.

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Early Irish literature, other Celtic literatures and later folklore are rich with descriptions of personal contact with the sacred. The Otherworld, or spiritual aspect of reality, is a constant and vivid presence in the legends. This reality does not seem distant, but rather, always ready to break through into physical reality, transforming those who encounter it. In earlier times, druids, and sometimes heroes and saints, seem to function fully as shamans as described by Mircea Eliade in his definitive work on shamanism, undertaking spirit journeys into the Otherworld. and returning with gifts for their people. In later times, when overtly primal shamanic practice was increasingly repressed, personal contact with the sacred became in many cases less defined and more individual. However, we continue to see contact with the Otherworld in folklore. hagiography and the mystical experiences fostered by later spiritual movements. While scholars such as Carey, Nagy and Melia have recognised and explored some of the shamanic themes present in Early Irish literature, the full complex of these themes, along with their implications for our understanding of Early Irish and Celtic culture, have not yet been hlly examined. A holistic approach to these difficult issues indicates that one must not just dissect the texts themselves for meaning, but take into account the research of archaeologists, anthropologists, psychologists and neuroscientists as well as Celticists. By doing so, I hope to show not only the evidence for Celtic shamanism itself, but suggest possible fbnctions of shamanic experience in Early Irish, and more broadly, Celtic culture, Because shamanic traditions typically have a clear cosmology and ideas about spiritual growth, I have also considered if the early Irish and, more broadly, the Celts may have had such a cosmology and ideas of harmonising with the sacred they came into such intense contact with.

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

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Balikci, Anna. "Buddhism and shamanism in village Sikkim." Thesis, SOAS, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.289734.

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Grip, Anna. "Fat-shaming : En kritisk diskursanalys av hur fat-shaming realiseras språkligt på tre av Sveriges största internetforum." Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-32117.

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I det moderna västerländska samhället skildras och uppmuntras sedan länge ett allt mer ouppnåeligt skönhetsideal, där det smala kroppsidealet står i fokus och avbildas som det önskvärda och överlägsna. I motsats porträtteras den tjocka kroppen som underlägsen och avvikande. Detta resulterar i att den smala kroppen premieras på bekostnad av den tjocka, vilket är bekymmersamt då det medför att tjocka människor stigmatiseras och diskrimineras i samhället. I den här studien undersöks, utifrån ett språkvetenskapligt perspektiv, hur normaliserade föreställningar av tjocka människor realiseras språkligt på tre av Sveriges största internetforum. Metodologiskt görs detta genom en kritisk diskursanalys av 225 kommentarer insamlade från; Flashback forum, Familjelivs forum samt Passagen Debatt. Då denna studie har en emancipatorisk ansats utgår jag från teorier som grundar sig i bland annat socialkonstruktivism och tredje vågens feminism. Resultatet har bland annat visat att skribenterna på forumen kategoriserar tjocka människor som en enhetlig socialt avvikande grupp, vilka de tillskriver diverse negativa egenskaper. Vidare har resultatet åskådliggjort att det skrivs betydligt mer om tjocka kvinnor på forumen överlag samt att dessa kommentarer generellt sett är mer diskriminerande än de som påträffats gällande tjocka män.
The purpose of this study is that, from a linguistic perspective, analyze how normalized performances by thick people is realized linguistically in three of Sweden's largest internet forums. Methodologically, this is done through a critical discourse analysis of 225 comments collected from Flashback forum, Familjelivs forum and Passagen Debatt. As this study has an emancipatory approach, I adopted theories based in social constructivism and feministic intersectionality. The results show that the writers on the forums categorize thick people as a unified socially deviant group, which they attribute to various negative qualities. Furthermore, the results illustrated that there is much more written about fat women in the forums in general and that these comments are generally more fat-shaming than those encountered regarding thick men.

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Cooper, Simon. "The Colonial Shaman: Animism, Contemporaneity and the Boundaries of Enlightened Prejudice." Thesis, The University of Sydney, 2021. https://hdl.handle.net/2123/25856.

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If contemporary visual art is to tell us anything about current society and culture, then its treatment of animist cultural production is of great interest. This doctoral research highlights visual art’s bias surrounding what and who it considers to be contemporary. That is, a Western-centric bias privileging a materialistic, inanimate view of the world where each person has their own unique subjectivity and personhood is reserved solely for humans. The research charts how this bias excludes from the contemporary, a worldview which embraces an animate universe populated with non-human persons and considers subjectivity as something that can be transferred and exchanged. It will show that this animist worldview is often rejected by or removed from contemporary visual art in line with the colonial imperial perspective that animism is naive, ignorant, outdated, pre-modern and traditional. Furthermore, it will show that this bias extends to Western artists appropriating animist cultural perspectives and using them as radical tactics in the production of contemporary visual art without challenging the status of animism as the antithesis of the contemporary. In other words, this research exposes a Western-centric flaw in contemporary visual art’s conception of the contemporary.

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Dadkhah, Shahriyar. "SHAMAT: A Matrix Manipulation Program." DigitalCommons@USU, 1987. https://digitalcommons.usu.edu/etd/6371.

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This report is both a users guide and a programmers manual for running and modifying the program SHAMAT, an interactive matrix calculator. The program is written in Turbo Pascal version 3.0 for MS-DOS computers. This software enables the user to type in matrix equations for solving statistical problems such as multiple regression, analysis of variance, etc. All matrix operations necessary for linear models analysis are included in this program. Since each operation uses a separate subroutine, program enhancement, modification and updating is demonstrated to be easy.

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Taylor, R. P. "Shamanism, popular entertainment and the Faust myth." Thesis, Lancaster University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384758.

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Dissertations / Theses on the topic 'Shamans'

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