Shamanism information

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Buryat shaman on Olkhon Island, Siberia
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Shamanism or samanism is a religious practice that involves a practitioner (shaman or saman) interacting with the spirit world through altered states of consciousness, such as trance.^[1]^[2] The goal of this is usually to direct spirits or spiritual energies into the physical world for the purpose of healing, divination, or to aid human beings in some other way.^[1]

Beliefs and practices categorized as "shamanic" have attracted the interest of scholars from a variety of disciplines, including anthropologists, archeologists, historians, religious studies scholars, philosophers and psychologists. Hundreds of books and academic papers on the subject have been produced, with a peer-reviewed academic journal being devoted to the study of shamanism.

In the 20th century, non-Indigenous Westerners involved in countercultural movements, such as hippies and the New Age created modern magico-religious practices influenced by their ideas of various Indigenous religions, creating what has been termed neoshamanism or the neoshamanic movement.^[3] It has affected the development of many neopagan practices, as well as faced a backlash and accusations of cultural appropriation,^[4] exploitation and misrepresentation when outside observers have tried to practice the ceremonies of, or represent, centuries-old cultures to which they do not belong.^[5]

^ ^a ^b Singh, Manvir (2018). "The cultural evolution of shamanism". Behavioral and Brain Sciences. 41: e66: 1–61. doi:10.1017/S0140525X17001893. PMID 28679454. S2CID 206264885.
^ Mircea Eliade; Vilmos Diószegi (May 12, 2020). "Shamanism". Encyclopædia Britannica. Retrieved May 20, 2020. Shamanism, religious phenomenon centred on the shaman, a person believed to achieve various powers through trance or ecstatic religious experience. Although shamans' repertoires vary from one culture to the next, they are typically thought to have the ability to heal the sick, to communicate with the otherworld, and often to escort the souls of the dead to that otherworld.
^ Gredig, Florian (2009). Finding New Cosmologies. Berlin: Lit Verlag Dr. W. Hopf.
^ Kehoe, Alice Beck (2000). Shamans and religion : an anthropological exploration in critical thinking. Prospect Heights, Ill.: Waveland Press. ISBN 978-1-57766-162-7.
^ Wernitznig, Dagmar, Europe's Indians, Indians in Europe: European Perceptions and Appropriations of Native American Cultures from Pocahontas to the Present. University Press of America, 2007: p.132. "What happens further in the Plastic Shaman's [fictitious] story is highly irritating from a perspective of cultural hegemony. The Injun elder does not only willingly share their spirituality with the white intruder but, in fact, must come to the conclusion that this intruder is as good an Indian as they are themselves. Regarding Indian spirituality, the Plastic Shaman even out-Indians the actual ones. The messianic element, which Plastic Shamanism financially draws on, is installed in the Yoda-like elder themselves. They are the ones – while melodramatically parting from their spiritual offshoot – who urge the Plastic Shaman to share their gift with the rest of the world. Thus Plastic Shamans wipe their hands clean of any megalomaniac or missionizing undertones. Licensed by the authority of an Indian elder, they now have every right to spread their wisdom, and if they make (quite more than) a buck with it, then so be it.--The neocolonial ideology attached to this scenario leaves less room for cynicism."

Shamanism information

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