The Modern English word shamanism derives from the Russian word šamán, which itself comes from the word samān from a Tungusic language [7] – possibly from the southwestern dialect of the Evenki spoken by the Sym Evenki peoples, [8] or from the Manchu language. [9] The etymology of the word is sometimes connected to the Tungus root sā-, meaning "to know". [10] [11] However, Finnish ethnolinguist Juha Janhunen questions this connection on linguistic grounds: "The possibility cannot be completely rejected, but neither should it be accepted without reservation since the assumed derivational relationship is phonologically irregular (note especially the vowel quantities)." [12] LAUREL KENDALL (September 1996). "Korean Shamans and the Spirits of Capitalism". American Anthropologist. 98 (3): 512–527. doi: 10.1525/AA.1996.98.3.02A00060. ISSN 0002-7294. Wikidata Q116984704. Armin Geertz coined and introduced the hermeneutics, [121] or "ethnohermeneutics", [117] interpretation. Hoppál extended the term to include not only the interpretation of oral and written texts, but that of "visual texts as well (including motions, gestures and more complex rituals, and ceremonies performed, for instance, by shamans)". [122] Revealing the animistic views in shamanism, but also their relevance to the contemporary world, where ecological problems have validated paradigms of balance and protection. [119] Decline and revitalization and tradition-preserving movements [ edit ] a b Boekhoven, J.W. (2011). Genealogies of shamanism: Struggles for power, charisma and authority (PhD thesis) . Retrieved 21 May 2021. The shaman – trailer. Nganasan tribe (streamed). YouTube. Archived from the original on 18 December 2021.

Hajdú, Péter (1982) [1968]. Chrestomathia Samoiedica (in Hungarian) (Seconded.). Budapest: Tankönyvkiadó. ISBN 963-17-6601-2. Robert J. Wallis asserts that, because the practices of Core Shamanism have been divorced from their original cultures, the mention of traditional shamans by Harner is an attempt to legitimate his techniques while "remov[ing] indigenous people from the equation," including not requiring that those practicing Core Shamanism to confront the "often harsh realities of modern indigenous life." [10] In popular culture [ edit ] 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. Drums – The drum is used by shamans of several peoples in Siberia. [64] [65] The beating of the drum allows the shaman to achieve an altered state of consciousness or to travel on a journey between the physical and spiritual worlds. Much fascination surrounds the role that the acoustics of the drum play to the shaman. Shaman drums are generally constructed of an animal-skin stretched over a bent wooden hoop, with a handle across the hoop.

Mastering the Elements

By engaging in their work, a shaman is exposed to significant personal risk as shamanic plant materials can be toxic or fatal if misused. Spells are commonly used in an attempt to protect against these dangers, and the use of more dangerous plants is often very highly ritualized.

Jay Courtney Fikes, Carlos Castaneda: Academic Opportunism and the Psychedelic Sixties, Millennia Press, Canada, 1993 ISBN 978-0-9696960-0-1 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] Andrei Znamenski, ed. (2003c). Shamanism in Siberia: Russian Records of Indigenous Spirituality. Germany: Springer Verlag. ISBN 978-1-4020-1740-7.An anthropological inquiry into religion can easily become muddled and hazy because religion encompasses intangible things such as values, ideas, beliefs, and norms. It can be helpful to establish some shared signposts. Two researchers whose work has focused on religion offer definitions that point to diverse poles of thought about the subject. Frequently, anthropologists bookend their understanding of religion by citing these well-known definitions. Just like shamanism itself, [10] music and songs related to it in various cultures are diverse. In several instances, songs related to shamanism are intended to imitate natural sounds, via onomatopoeia. [58] Halifax, Joan (1982). Shaman: The Wounded Healer. London: Thames & Hudson. ISBN 978-0-500-81029-3. OCLC 8800269. Such practices are presumably very ancient. Plato wrote in his Phaedrus that the "first prophecies were the words of an oak", and that those who lived at that time found it rewarding enough to "listen to an oak or a stone, so long as it was telling the truth".

One of the occasions in which the shaman partook was the clean tent rite, held after the polar night, which included sacrifices. [21] [29] Sayan Samoyedic [ edit ] a b Karl J. Narr. "Prehistoric religion". Britannica online encyclopedia 2008. Archived from the original on April 9, 2008 . Retrieved March 28, 2008. Another difference between neoshamanism and traditional shamanism is the role of negative emotions such as fear and aggression. Traditional shamanic initiations often involved pain and fear, [21] while neoshamanic narratives tend to emphasize love over negative emotions. [1] And while traditional shamanic healing was often tempered with ideas of malevolence or chaos, neoshamanism has a psychotherapeutic focus that leads to a "happy ending." [1] Harner, who created the neoshamanic practice of Core Shamanism, goes so far as to argue that those who engage in negative practices are sorcerers, not shamans, although this distinction is not present in traditional societies. [10]

a b c d e f Harner, Michael (1990). The Way of the Shaman. San Francisco, California: Harper. ISBN 0-06-250373-1. Balzer, Marjorie Mandelstam, ed. (2015) [1990]. Shamanism: Soviet Studies of Traditional Religion in Siberia and Central Asia. London/New York: Routledge. ISBN 9781138179295. Ellingson, Ter (January 16, 2001), "The Ecologically Noble Savage", The Myth of the Noble Savage, University of California Press, pp.342–358, doi: 10.1525/california/9780520222687.003.0023, ISBN 978-0-520-22268-7

Szomjas-Schiffert, György (1996). Lapp sámánok énekes hagyománya • Singing tradition of Lapp shamans (in Hungarian and English). Budapest: Akadémiai Kiadó. ISBN 963-05-6940-X. 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.A female shaman is sometimes called a shamanka, which is not an actual Tungus term but simply shaman plus the Russian suffix -ka (for feminine nouns). [18] Definitions [ edit ] A Altay shaman , Russian Empire, 1908 [19] Gabus, Jean (1970). A karibu eszkimók[ Vie et coutumes des Esquimaux Caribous] (in Hungarian). Budapest: Gondolat Kiadó. The Buryat word for shaman is бөө ( böö) [bøː], from early Mongolian böge. [5] Itself borrowed from Proto-Turkic *bögü ("sage, wizard") Noll, Richard; Shi, Kun (2004). "Chuonnasuan (Meng Jin Fu), The Last Shaman of the Oroqen of Northeast China" (PDF). 韓國宗敎硏究 (Journal of Korean Religions). Vol.6. Seoul KR: 西江大學校. 宗教硏究所 (Sŏgang Taehakkyo. Chonggyo Yŏnʾguso.). pp.135–62. Archived from the original (PDF) on March 26, 2009 . Retrieved May 28, 2020. . It describes the life of Chuonnasuan, the last shaman of the Oroqen of Northeast China. Oosten, Jarich; Laugrand, Frederic; Remie, Cornelius (2006). "Perceptions of Decline: Inuit Shamanism in the Canadian Arctic". Ethnohistory. 53 (3): 445–77. doi: 10.1215/00141801-2006-001.