The isolated location of Nganasan people allowed shamanism to be a living phenomenon among them even at the beginning of the 20th century, [135] the last notable Nganasan shaman's ceremonies were recorded on film in the 1970s. [136]

The intention to mimic natural sounds is present in some Siberian cultures as well: overtone singing, and also shamanic songs of some cultures can be examples. Wallis, R.J. (2003). Shamans/neo-Shamans: Contested Ecstasies, Alternative Archaeologies, and Contemporary Pagans. Routledge. p.25. ISBN 978-0-415-30202-9 . Retrieved 2023-03-01. Winkelman, Michael (2000). Shamanism: The neural ecology of consciousness and healing. Westport, CT: Bergen & Gavey. ISBN 978-963-9104-39-6. Major work on the evolutionary and psychological origins of shamanism. a b c d Braun, Shelly Beth (2010). Neo-shamanism as a healing system: Enchanted healing in a modern world (PDF) (PhD thesis). University of Utah . Retrieved 18 May 2021. Hoppál, Mihály (2007c). "Eco-Animism of Siberian Shamanhood". Shamans and Traditions (Vol 13). Bibliotheca Shamanistica. Budapest: Akadémiai Kiadó. pp.17–26. ISBN 978-963-05-8521-7.

Funding

George Devereux, "Shamans as Neurotics", American Anthropologist, New Series, Vol. 63, No. 5, Part 1. (Oct. 1961), pp.1088–90. a b Fotiou, Evgenia (2016). "The Globalization of Ayahuasca Shamanism and the Erasure of Indigenous Shamanism" (PDF). Anthropology of Consciousness. American Anthropological Association. 27 (2): 151–179. doi: 10.1111/anoc.12056 . Retrieved 24 May 2021. a b c Bulgakova, Tatyana (2001). "Shaman on the Stage (Shamanism and Northern Identity)" (PDF). Pro Ethnologia. 11 (Cultural Identity of Arctic Peoples: Arctic Studies 5): 9–24 . Retrieved 17 May 2021. Studies in Siberian Shamanism and Religions of the Finno-Ugrian Peoples by Aado Lintrop, Folk Belief and Media Group of the Estonian Literary Museum George Devereux, "Shamans as Neurotics", American Anthropologist, New Series, Vol. 63, No. 5, Part 1. (Oct., 1961), pp.1088–1090.

The responsibilities of a shaman may include either guiding to their proper abode the souls of the dead (which may be guided either one-at-a-time or in a group, depending on the culture), and the curing of ailments. The ailments may be either purely physical afflictions—such as disease, which are claimed to be cured by gifting, flattering, threatening, or wrestling the disease-spirit (sometimes trying all these, sequentially), and which may be completed by displaying a supposedly extracted token of the disease-spirit (displaying this, even if "fraudulent", is supposed to impress the disease-spirit that it has been, or is in the process of being, defeated so that it will retreat and stay out of the patient's body), or else mental (including psychosomatic) afflictions—such as persistent terror, which is likewise believed to be cured by similar methods. In most languages a different term other than the one translated "shaman" is usually applied to a religious official leading sacrificial rites ("priest"), or to a raconteur ("sage") of traditional lore; there may be more of an overlap in functions (with that of a shaman), however, in the case of an interpreter of omens or of dreams. Jay Courtney Fikes, Carlos Castaneda: Academic Opportunism and the Psychedelic Sixties, Millennia Press, Canada, 1993. ISBN 0-9696960-0-0Diószegi, Vilmos (1998) [1958]. A sámánhit emlékei a magyar népi műveltségben[ Remnants of shamanistic beliefs in Hungarian folklore] (in Hungarian) (1. reprint kiadásed.). Budapest: Akadémiai Kiadó. ISBN 963-05-7542-6. Wernitznig, Dagmar (2007). Europe's Indians, Indians in Europe: European Perceptions and Appropriations of Native American Cultures from Pocahontas to the Present. University Press of America. p.132.

Achterberg, Jeanne. 2002. Imagery in Healing: Shamanism and Modern Medicine. Boulder: Shambhala Publications, ISBN 9781570629341. [ Google Scholar] When gaining the Ascendance effect, Lava Burst will no longer automatically be cast on a player target affected by crowd control that breaks from damage. Voigt, Miklós (2000). "Sámán – a szó és értelme". Világnak kezdetétől fogva. Történeti folklorisztikai tanulmányok (in Hungarian). Budapest: Universitas Könyvkiadó. pp.41–45. ISBN 978-963-9104-39-6. The chapter discusses the etymology and meaning of word "shaman".Vitebsky, Piers (1996). A sámán (in Hungarian). Budapest: Magyar Könyvklub • Helikon Kiadó. Translation of the original: Vitebsky, Piers (1995). The Shaman (Living Wisdom). Duncan Baird. a b c d Singh, Manvir (2018). "The cultural evolution of shamanism". Behavioral and Brain Sciences. 41: e66: 1–61. doi: 10.1017/S0140525X17001893. PMID 28679454. S2CID 206264885. Nagy, Beáta Boglárka (1998). "Az északi szamojédok". In Csepregi, Márta (ed.). Finnugor kalauz. Panoráma (in Hungarian). Budapest: Medicina Könyvkiadó. pp.221–34. ISBN 978-963-243-813-9. The chapter means "Northern Samoyedic peoples", the title means Finno-Ugric guide. Sound mimesis in various cultures may serve other functions not necessarily related to shamanism: practical goals such as luring game in the hunt; [59] or entertainment ( Inuit throat singing). [59] [60] Initiation and learning [ edit ] Traditional, Indigenous shamanism is believed to be declining around the world. Whalers who frequently interacted with Inuit groups are one source of this decline in that region. [123] A shaman doctor of Kyzyl, 2005. Attempts are being made to preserve and revitalize Tuvan shamanism: [124] former authentic shamans have begun to practice again, and young apprentices are being educated in an organized way. [125]