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Artículos de revistas sobre el tema "Shamanism"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Unru, S. A. "INSTITUTE OF FEMALE SHAMANISM AMONG THE EVENKS OF THE FAR EAST (BASED ON THE MATERIALS OF THE MATERIALS OF THEIR RESEARCH)." Northern Archives and Expeditions 5, no. 4 (2021): 154–64. http://dx.doi.org/10.31806/2542-1158-2021-5-4-154-164.

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In the course of field research on the territory of three Evenki settlements (Iengra Neryungrinsky ulus of the Yakutia, Pervomayskoye and Bomnak of the Amur region), we collected information about the features of mythology, genealogy, formation, equipment and practice of female shamans. The purpose of the study was to describe female shamanism among the Evenks, its current state, work with shamans, their clients, interviewing the local population, meetings and conversations with representatives of local administrations, work in scientific archives and local history museums, video recording of

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2

Zhukovskaya, N. L. "Neo-Shamanism in the Context of the Contemporary Ethno-Cultural Situation in the Republic of Buryatia." Inner Asia 2, no. 1 (2000): 25–36. http://dx.doi.org/10.1163/146481700793647959.

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AbstractIt is often said that there is a ‘revival’ of shamanism in Siberia today. The article argues, however, that in Buryatia alongside this resurgence there are new phenomena, which we would more accurately call ‘Neo-shamanic’. Amongst these phenomena are: the combining of shamanic with secular careers; the creation of an Association of shamans; the participation of shamans in popular media events; the desire of shamans to express their point of view in the academic environment; and the contemporary shamans’ elevation of shamanism to world religion status. The Association has promoted some

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3

Sundström, Olle. "Is the shaman indeed risen in post-Soviet Siberia?" Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 350–87. http://dx.doi.org/10.30674/scripta.67426.

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In his exhaustive study of ‘shamanism’ among the Altaic peoples in Southern Siberia, the renowned Soviet ethnographer Leonid P. Potapov contends that ‘under the present conditions there are no remnants or survivals of Shamanism as such left in Altai’. What remains are legends and reminiscences, but these can no longer be told by people with personal experiences of Altaic ‘shamans’ and their rituals. According to Potapov, modern socialist culture has changed the minds of the Altaic peoples to the degree that they are now a materialistically thinking people, and ‘shamanism’ has completely disapp

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4

Fonneland, Trude. "Shamanism in Contemporary Norway: Concepts in Conflict." Religions 9, no. 7 (2018): 223. http://dx.doi.org/10.3390/rel9070223.

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To choose a terminology for an investigation of shamanism in contemporary Norway is not entirely without problems. Many shamans are adamant in rejecting the term religion in connection with their practices and choose broader rubrics when describing what they believe in. When shamanism was approved as an official religion by the Norwegian government in 2012, the tensions ran high, and many shamanic practitioners refused to accept the connection between religion and shamanism. This chapter provides an account of the emic categories and connections used today by shamanic entrepreneurs and others

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5

Gogolev, Anatoliy I., Natalia A. Struchkova, Kapitolina M. Yakovleva, Sargylana M. Mikhailova, and Saina A. Mikhailova. "Dualism in Yakut Shamanic Practices." Oriental Studies 17, no. 5 (2024): 1053–65. https://doi.org/10.22162/2619-0990-2024-75-5-1053-1065.

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Introduction. Yakut shamanism is an important aspect of traditional culture that specifically articulates certain customary beliefs. The paper analyzes various approaches to understanding shamanism, including evolutionist theory, a constructivist approach, and the concept of ‘invented tradition’. It is noted that Yakut shamanism has pronounced dualistic features reflecting the division of mythological thinking into good and evil, as well as the juxtaposition of divine and evil beings. Goals. The study seeks to examine some manifestations of dualism in Yakut shamanic practices. Materials and me

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6

Chini, Michelangelo. "Eternal Blue Sky 2.0." Inner Asia 25, no. 2 (2023): 277–302. http://dx.doi.org/10.1163/22105018-02502023.

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Abstract The revival of shamanism in Southern Siberia is increasingly characterised by online forms of representation. Through digital ethnographic research conducted in Russian, this paper argues that the internet reproduces non-digital narratives and practices endowing them with global, immediate reach in a very widely recognisable form, thus contributing to the amplification, legitimisation and contestation of shamanic power. Analysing the websites of two Irkutsk-area ‘shamanic centres’, I consider how digitalisation is contributing to the process of institutionalisation of shamanism, repro

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7

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 antirel

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8

Bužeková, Tatiana. "Shamanic Gift in the Global Village: Spiritual Energy and Biomedicine." Slovenský národopis / Slovak Ethnology 67, no. 4 (2019): 412–29. http://dx.doi.org/10.2478/se-2019-0024.

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Abstract Neo-shamanism or urban shamanism is a movement which concentrates on spiritual healing and aims to revive traditional shamanism. The aim of the paper is to explore the legitimation of charismatic neo-shamanic healers in relation to biomedicine which is a dominant authoritative body of medical knowledge in European societies. The paper presents the results of ethnographic research on two neo-shamanic groups operating in Slovakia. In neo-shamanism, the shaman’s abilities are represented either as learned skills, or a special spiritual gift. The latter is characteristic of charismatic pe

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9

Zaika, Alexandr L., and Ivan V. Siryukin. "Shamanic Attributes of Anthropomorphic Characters in the Rock Art of the Middle Yenisei." SibScript 26, no. 6 (2024): 874–88. https://doi.org/10.21603/sibscript-2024-26-6-874-888.

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The rock art of the Middle Yenisei often depicts shamans with various shamanic attributes. The local shamanism has its roots in the Bronze Age. It influenced the plots and patterns of the Middle Yenisei rock art. The earliest images of shaman figures with shamanic attributes date back to the Tesin period. Shamanic images also appear in the art of the Tashtyk culture. However, it is the shamanic images of the Modern Era that are the most numerous. They show shamans in dynamic poses. The images are either individual or incorporated into complex multi-figure compositions. The shamans are wearing

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10

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 impor

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11

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

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

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12

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

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

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13

Puca, Angela. "Scientism and Post-Truth." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 83. http://dx.doi.org/10.18792/jbasr.v20i0.30.

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The last decades have seen an increasing interest towards Shamanism in the Western world, both among scholars and those who practise shamanism. The academic interest has been mainly focussed on identifying the differences between forms of contemporary Shamanism in the West and traditional Shamanisms as experienced among indigenous peoples. A related aspect that needs further development in the field is the analysis of the philosophical underpinning that lies behind this relatively new religious tradition and its manifestations. Initial findings, derived from data collected as part of a r

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14

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

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

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15

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

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

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16

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

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

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17

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

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

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18

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

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

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19

Wallis, Robert. "Art and Shamanism: From Cave Painting to the White Cube." Religions 10, no. 1 (2019): 54. http://dx.doi.org/10.3390/rel10010054.

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Art and shamanism are often represented as timeless, universal features of human experience, with an apparently immutable relationship. Shamanism is frequently held to represent the origin of religion and shamans are characterized as the first artists, leaving their infamous mark in the cave art of Upper Palaeolithic Europe. Despite a disconnect of several millennia, modern artists too, from Wassily Kandinsky and Vincent van Gogh, to Joseph Beuys and Marcus Coates, have been labelled as inspired visionaries who access the trance-like states of shamans, and these artists of the ‘white cube’ or

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20

Polyakova, Olga Andreevna. "Neoshamanism as a product of modern culture." KANT 43, no. 2 (2022): 164–69. http://dx.doi.org/10.24923/2222-243x.2022-43.28.

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The purpose of the study is to reveal the phenomenon of "basic shamanism" (neo-Shamanism) in modern culture, founded by M. Harner. To determine the specifics of the development of neo-Shamanism and its significance in the spiritual life of society. The article discusses the transmission of knowledge of neo-Shamanism and its transformation through two neo-Shamanic schools ("Foundation for Shamanic Research", "Scandidava Center for Shamanism Research"). The scientific novelty consists in revealing the rebirth and modification of modern shamanism (neo-Shamanism) from traditional shamanism and its

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21

Wright, Pablo. "Technologies of the Self in Contemporary South American Shamanisms." Indigenous Religious Traditions 1, no. 1 (2023): 25–50. http://dx.doi.org/10.1558/irt.25160.

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I adapt Michel Foucault’s notion of technologies of the self to carry out a comparative analysis of two ethnographic cases of contemporary South American shamanisms. In these cases, their cosmological and ritual frameworks display ontological thresholds acceded through specific technologies of the self that contest current assumptions about both the Christian and the scientific hegemonic worldviews. In the first case, I review an indigenous ethnic shamanism rooted in Qom/Toba tradition in Argentina’s Chaco region. In the second one, I analyze Santo Daime, a Brazilian ayahuasca religion that di

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Шмыт, Збигниев. "Shamanism in a Post-socialist City." Мир России 29, no. 3 (2020): 51–65. http://dx.doi.org/10.17323/1811-038x-2020-29-3-51-65.

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Citation: Szmyt Z. (2020) Shamanism in a Post-socialist City. Mir Rossii, vol. 29, no 3, pp. 51–65. DOI: 10.17323/1811-038X-2020-29-3-51-65 This article focuses on shamanic placemaking and the struggles for public space in the Siberian city of Ulan-Ude. Special attention is given to the indigenization of the city, which is a result of the mass immigration of Buryats from rural areas and the decay of the Soviet urbanization model. The article investigates how contemporary shamanism is involved in the decolonization of the urban space, new temporalization, and indigenous placemaking. Inste

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23

Schlottmann, Dirk. "Korean Shamanism: Betwixt & Between." Magic, Vol. 5, no. 1 (2020): 37–57. http://dx.doi.org/10.47659/m8.037.4.pro.

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The project shows the Korean shamans of the North Korean Hwanghaedo tradition in liminal moments. These are periods in which they experience ecstasy and trance because they seek contact with spiritual entities or are possessed by gods, spirits, or ancestors. They are in an intermediate position “betwixt and between” that is very difficult to describe and is in fact experienced in a manifold of ways. The shamans that came as refugees after the Korea war imported the Hwanghaedo tradition from North Korea to South Korea. The ecstatic and wild ritual practice survived in South Korea because many r

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Hailal, Fikri, Zulkipli Lessy, and Siti Nuroh. "Dukun Dalam Perspektif Kitab Al-Halal Wal Haram Fi Al-Islami." An-Nawa : Jurnal Studi Islam 5, no. 1 (2023): 59–80. http://dx.doi.org/10.37758/annawa.v4i1.548.

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This article departs from the phenomenon of shamanism and legal perceptions of shamanic practices in Islam which are often found in people who still adhere to occult beliefs, and even become content or broadcasts in cyberspace. The aim to be conveyed in this article is to provide a legal perception of the practice of shamanism and present actions that counter occult matters, so that human monotheism is maintained by providing an understanding of how the Al-Qur'an perspective views shamanism and punishes shamanism without castrate the original law. In Arabic, shamans are called: kahana means su

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25

Barmpalexis, Athanasios. "‘The Hermit Next Door’: The Role of Eremitism/Asceticism in Contemporary Shamanic Healing Practices in North-East Scotland." Český lid 108, no. 4 (2021): 455–77. http://dx.doi.org/10.21104/cl.2021.4.03.

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Based on an ethnographic study of ‘Western’ forms of contemporary shamanism in North East Scotland, the article discusses the significant role that eremitism plays in folk healing systems, particularly in shamanism. The tendency to live an isolated life is not only a key feature of traditional shamanic healing practices, but it can also be found in contemporary manifestations of them. Two such cases are discussed in this article. Terry Mace and Norman Duncan are two contemporary shamanic healers who live and offer services in the wider region of North East Scotland. For different individual re

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Kamal, Zahara. "NYANYIAN ANAK BALAM: TERAPI MISTIK PERDUKUNAN KE SENI PERTUNJUKAN RABAB PASISIE DI PESISIR SELATAN SUMATERA BARAT." Humanus 14, no. 2 (2015): 165. http://dx.doi.org/10.24036/jh.v14i2.5683.

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This article is part of reserch,which reveals the problem of singing of anak balam in the context of shamanism entered the real of the performing art tradition of rabab pasisie in south pesisir.in the context of shamanism,the singing of anak balam serves as a means of communication between shamans and spirit of ancestor to identify a patient’s disease and type of medicine.while the singing of anak balam in context of performing arts rabab, serves as ameans of intertainment to enliven various local community activities.this reserch use a quanlitative method sosiology approach,antropology approa

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Li, Yang. "Shamanism and Christianity: Models of Religious Encounters in East Asia." Religions 16, no. 2 (2025): 128. https://doi.org/10.3390/rel16020128.

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When exploring interactions between Christianity and other religions in East Asia, the place given to the shamanic tradition remains ambiguous and marginal. This article analyzes the religious encounters between shamanism and Christianity in East Asia through specific and representative case studies. This article is divided into three main parts. Section 1 introduces the core terms “shamanism” and “diffusionism”, explaining their general meanings and the specific ways they are used in this study, and provides a regional overview of the cases analyzed in this paper. Sections 2–4 present the his

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LAVRILLIER, ALEXANDRA, and TATIANA YU SEM. "CONTEMPORARY “SHAMANISING PERSONS” AMONG THE TUNGUS-MANCHU (EVENKI, EVEN, AND NANAI): CASE STUDIES ABOUT COMMON COLLECTIVE SPIRITUAL REPRESENTATIONS." Study of Religion, no. 3 (2021): 32–51. http://dx.doi.org/10.22250/2072-8662.2021.3.32-51.

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This article studies common spiritual representations about contemporary Tungus-Manchu “shamanising persons”. It analyses ethnographic material gathered by the authors between 1994 and 2020 among the Evenki, Even, and Nanai of Yakutia, the Amur region, Kamchatka, Novorossiysk, and Khabarovskii krai, as well as the relevant scholarly literature. Under Soviet anti-religious policies, the traditional shamans of these peoples went into significant decline: the last traditional shamans passed away in the 2010s, thus potentially disrupting the transmission of the shamanic function. Nevertheless, acc

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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,

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

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

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N, Suyanti. "REPRESENTASI SHAMANISME PADA MASYARAKAT KOREA MODERN DALAM FILM MAN ON THE EDGE (BAKSUGOENDAL)." AKSARABACA Jurnal Bahasa, Sastra, dan Budaya 2, no. 2 (2024): 312–18. http://dx.doi.org/10.47313/aksarabaca.v2i2.3177.

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ABSTRAKShamanisme Korea (muism) merupakan salah satu kepercayaan dengan sejarah panjang yang masih ada di tengah masyarakat Korea hingga saat ini. Di balik kemajuan teknologi, masyarakat Korea masih memercayai keberadaan shamanisme yang berakar kuat dan merupakan salah satu warisan budaya takbenda yang dilindungi oleh pemerintah Korea Selatan. Penelitian ini menggunakan metode deskriptif kualitatif dengan pendekatan studi kepustakaan untuk menjelaskan keberadaan shamanisme Korea dalam objek data, yaitu film bergenre komedi berjudul Man On The Edge (Baksugoendal). Teori yang digunakan adalah ‘S

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

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Shamanism is known among various ethnic groups in Asia, Oceania and America, including the Ugric peoples of Siberia. The problem of Mari shamanism remains controversial to this day. It offers to look at it from the point of view of the preservation of shamanic elements in the traditional Mari costume. The paper is based on ethnographic and archaeological sources, which are considered within interdisciplinary approach using the methods of historicism, semiotics, structural and functional analysis. The Mari costume, developing over the centuries, has preserved the main symbolic dominants. The tr

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

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

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

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This article, based on an open-question survey completed in 2018, engages with McAdams and Manczak’s approaches to life stories (2015) and Mayer’s ten elements of the shaman myth (2008) to explore the way contemporary people based in the UK, who define themselves as shamans, talk about their becoming a shaman. Individual narratives point out the intricate meeting points between different shamanic traditions and the importance of continuous innovation. They highlight the complex network of human and beyond-human authority and problematize the place, meaning and agency of the self. Contemporary

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Burnakov, V. A. "The Image of a Horse in the Shamanic Attributes of the Khakas (Late 19th to Mid-20th Century)." Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 775–80. http://dx.doi.org/10.17746/2658-6193.2021.27.0775-0780.

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Horse is a domestic animal of great importance in the economic life and spiritual culture of the Khakas, in particular, in shamanism. In the Khakas ethnography, the question of the meaning of the horse in the ritual practice of the shamans remains little studied. Due to this, the purpose of this article is to characterize the image of a horse in the shamanic attributes of the Khakas. The chronological framework of the work covers the late 19th to mid-20th centuries. The choice of such time limits is determined by the state of the database of sources on the research topic. The main sources are

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Hytönen-Ng, Elina. "The Role of Anthropological Literature in Contemporary Shamanic Practices." Anthropological Journal of European Cultures 25, no. 1 (2016): 47–63. http://dx.doi.org/10.3167/ajec.2016.250104.

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Anthropology and anthropological literature have had an irreversible effect on the practice of contemporary shamanism. In this small-scale study, I look at the complex ways the literature has been recorded, initiated interest, revived and verified the shamanic practices. Over the years, anthropologists have also caused distortions in revived practices as they have left some things unrecorded. On the basis of written responses and interviews from shamanic practitioners and active drumming-group members, I demonstrate that the argument of neo-shamanism as the only form of shamanism still alive i

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B., Munkhtsetseg. "Тува бөөгийн дуудлага, тамлагын үг хэллэг". Mongolian Journal of Foreign Languages and Culture 21, № 467 (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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Adhikari, Kanshi Prasad. "Practice of Shamanism: Traditional Healing Practices and Contemporary Transformations in Khandacakra Municipality, Kalikot." Academia Research Journal 4, no. 1 (2024): 30–43. https://doi.org/10.3126/academia.v4i1.73350.

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This study explores the practice of shamanism from traditional healing practices to contemporary interpretations in Khandacakra Municipality of Kalikot, Nepal. Utilizing both primary and secondary data, the research examines the socio-cultural and economic factors influencing this transformation. The findings reveal that traditional shamanic culture is in practice in the community, with a significant portion of the population regularly consulting shamans. However, modernization, education, and global cultural exposure are driving changes in these practices. Contemporary shamanism, characterize

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Kocyba, Henryk. "El problema del chamanismo en las religiones prehispánicas de Mesoamérica: el caso maya." Estudios Latinoamericanos 17 (December 31, 1996): 131–42. http://dx.doi.org/10.36447/estudios1996.v17.art5.

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Abstract/short description: The article investigates the idea, suggested by number of authors in the 1990s, that shamanism was an important part of life in the pre-Columbian Maya societies. Kucyba analyzes the evidence of shamanism in past and modern Maya societies and then compares it with some existing models of shamanism. He dismisses the evidence for shamanism's prevalence as inadequate and argues that the term 'shamanism' describes a different kind of socio-political organization than what the Maya had.

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Stépanoff, Charles. "Chamanisme et transformation sociale à Touva." Études mongoles et sibériennes, centrasiatiques et tibétaines 35, no. 1 (2004): 155–83. http://dx.doi.org/10.3406/emong.2004.1152.

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Shamanism and social transformation in Tuva During the last ten years, the Republic of Tuva has seen a rebirth of shamanism in urban areas in radically new institutional forms. After a description of the principal shamanist associations, this article presents the problems of competition and legitimacy connected to these brutal changes.

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Krist, Stefan. "Shamanic Sports: Buryat Wrestling, Archery, and Horse Racing." Religions 10, no. 5 (2019): 306. http://dx.doi.org/10.3390/rel10050306.

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This paper presents the religious aspects of the historical and present forms of the traditional sports competitions of the Buryats—a Mongolian ethnic group settled in Southern Siberia, Northern Mongolia, and North-Eastern China. Both historically and in our time, their traditional sports have been closely linked to shamanic rituals. This paper provides insights into the functions of these sports competitions for Buryat shamanic rituals—why they have been, and still are, an inevitable part of these rituals. They are believed to play an important role in these rituals, which aim to trick and/or

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Ellis, Joe. "Assembling Contexts." Inner Asia 17, no. 1 (2015): 52–76. http://dx.doi.org/10.1163/22105018-12340033.

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This paper attempts to rethink the relationship between the practice of shamanism and the political-economic ‘context’ it is held to emerge from in contemporary Mongolia. In the face of an extraordinary ‘revival’ in shamanism, anthropologists have sought explanations for the phenomenon that centre around a concern with how to locate it in relation to the social, economic and political structures alongside which it manifests. Authors tend to produce accounts that either reduce shamanism to an expression of more fundamental material realities, or explore the cosmo-ontological parameters of the p

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Polyakova, Olga Andreevna. "Shamanism in a modern globalizing world." KANT 40, no. 3 (2021): 164–69. http://dx.doi.org/10.24923/2222-243x.2021-40.30.

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The purpose of the study is to reveal the phenomenon of modern shamanism (neo-Shamanism), founded by M. Harner. To define the problems of the emergence and development of shamanism as a primitive religion and its modern interpretation of terminology with its significance in the spiritual life of society. The article discusses a way of rebirth and transformation of shamanism due to the shaman's journey into a daily reality by building a complete picture of the world, that is, cartography. The scientific novelty is that on the example of modern shamanism (neo-Shamanism) it is possible to prove t

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Lun, Yumin, and Xiaomei Dong. "A Study on the Xiuxing of Contemporary Horchin Mongolian Shamanism." Religions 10, no. 2 (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

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

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Introduction. The paper discusses some religious beliefs — identified as original and authentic ones — based on shamanic traditions among the Old Barga (Barghuts). Despite the active presence of Buddhism and coexistence with the latter, the Old Barga shamanism remains viable enough. Goals. The study attempts to delineate elements that would indicate connections and interactions between the shamanic tradition of Old Barghuts and those of Buryats and Manchus. To facilitate this, the work pursues a number of objectives, namely: a brief review and analysis of published studies covering the topic;

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Crocker, William H. "Canela Shamanism: Shamans’ Accounts, “Journeying,” and Delimitation of Shamanic Terms." Tipití: Journal of the Society for the Anthropology of Lowland South America 15, no. 2 (2017): 144–57. http://dx.doi.org/10.70845/2572-3626.1269.

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Bužeková, Tatiana. "The Shaman's Journeys between Emic and Etic." Anthropological Journal of European Cultures 19, no. 1 (2010): 116–30. http://dx.doi.org/10.3167/ajec.2010.190109.

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The author focuses on the term 'shaman' as an analytical category. In academic usage its meaning has come to denote similar tribal beliefs all over the world, while in postmodern discourse the plural 'shamanisms' refers to a range of specific spiritual practices. The diverse movement of neo-shamanism appeared as a product of the interaction of etic and emic categories in anthropological literature, in particular as a result of the shift from the etic to an emic perspective that took place in the last forty or fifty years. The author argues that characterisations of shamans are people's represe

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Lee, Eunwoo. "The Form and Meaning of Shamanic Content Represented in Korean TV Entertainment Programs -Focusing on Buchaedosah, Knee-Drop Guru, and Ask the Bodhisattvas-." Society Of Korean Literature 51 (May 31, 2025): 107–44. https://doi.org/10.52723/jkl.51.107.

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In recent years, Korean TV entertainment programs have increasingly incorporated shamanism as a central theme, creating new forms of shamanistic expression within popular culture. This study analyzes how shamanic content is represented in three representative programs—Buchaedosah, Knee-Drop Guru, and Ask the Bodhisattvas—and examines their narrative structures and cultural implications. Despite their differences in format, subject matter, cast composition, and spatial settings, these programs form a kind of genealogy that reflects the characteristics of their respective media environments and

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Kristianus, Kristianus. "The Dayak Selako Shamans Oral Tradition: Intermediary Between People, Culture And Religion." Al-Albab 10, no. 2 (2022): 241–56. http://dx.doi.org/10.24260/alalbab.v10i2.2093.

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The Dayak Shamans of Western Kalimantan of Borneo mediate between people and the Makhluk halus or invisible beings. The Makhluk halus who have their own well-defined roles, live in the sky, earth, water and other places, with similar needs as the humans, and the relations between humans and spirits in the context of traditional beliefs are inseparable. Interestingly, these beliefs are common to both Dayak Selako Shamanism and Kalimantan Islam. The Malay oral tradition has a major influence on the Dayak Selako culture in Western Kalimantan. In fact, both ethnic groups had originated historicall

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Hangartner, Judith. "The Contribution of Socialist Ethnography to Darhad 'Shamanism'." Inner Asia 12, no. 2 (2010): 253–70. http://dx.doi.org/10.1163/000000010794983469.

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AbstractThis article analyses socialist ethnographies of the Darhad in northernmost Mongolia. It compares accounts of the early 1930s by the Buryat scholars Sanjeev and Zhamtsarano with those of the 1960s by the Mongolian ethnographer Badamhatan and the Hungarian scholar Diószegi. It shows how these accounts increasingly identified the Darhad with the shamans among them and laid the ground for the widespread present-day perception of the Darhad as 'shamanists'. Furthermore, it discusses how socialist ethnographies were connected to the larger Mongolian socialist nationality project and contrib

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