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In the first three decades following the establishment of the People's Republic of China, the rapid urbanization in northeastern China and the promotion of atheism education and ethnic integration policies by the Chinese Communist Party pushed Shamanism, the religion of the Manchu ethnic group – a major minority in northeastern China – to the brink of extinction. However, during our investigation of Manchu autonomous villages in Jilin and Liaoning provinces in the Northeast, we discovered an emerging Manchu shamanic group calling themselves "Siden Saman" (Public shaman). They dedicate themselves to restoring Manchu identity and memory and are active in northeastern China. Although they are not the majority of the Shamanic population, they have established their influence in cyberspace. Through our tracking interviews over nearly six months, we believe that the religious practices of the Siden Saman should not be simply understood as an emerging religious force but rather as an effort by them to reconstruct their ethnic narrative. This effort is prominently manifested in their resistance to the history of 'de-Manchurization.' The resurgence of Siden Saman symbolizes the struggle for memory by minority ethnic groups against the backdrop of the long-term implementation of ethnic integration policies in China. [ABSTRACT FROM AUTHOR]

Muriel Spark (1918–2006) travelled from Scotland to Africa and stayed there from 1937 to 1944. Africa is a recurrent presence in her work. Critics focus mainly on her African-themed poems and stories. They pay less attention to depictions of that continent in her other work and tend to gloss over her problematic use of language. This article addresses Spark's representation of the African landscape and her different portrayals of Africans, white settlers, and missionaries. It also explores her deployment of the familiar colonial tropes of cannibalism and 'witch doctors'. It argues that Spark's representations of Africa in her works are at once ironic, comedic, satirical, and wittily arch, yet remain open to charges of being stereotypical and problematic, particularly at a time of public scrutiny and media concern with discriminatory language. These representations reveal that Spark mainly speaks for white missionaries rather than the downtrodden Africans in her writings. This article aims to contribute to a deeper understanding of Scottish involvement in colonialism in the modern period by untangling the connections between race, religion, and literary culture in Spark's writings. [ABSTRACT FROM AUTHOR]

The archetypal symbols of Mazu's statues and pictorial art are the mapping of a religious concept, a way of belief, and some programmed behaviours and rituals. They are also emotional imagery used to arouse the cultural awareness of international Chinese, inspire them to help and trust each other, to encourage and to comfort each other, to share weal and woe, and to always forge ahead. From the perspectives of historical memory, visual signs, and cultural identity, this paper explores the construction of archetypal symbols for the statues and images of Mazu. In addition, this paper generalizes the foundation and methods of this construction by analyzing the artistic forms and characteristics of the surviving Mazu images and statues and comparing the rules and regulations for making statues of other religions. Moreover, we consider the function of artistic signs that refer to and symbolize broader religious concepts and beliefs. The purpose of this work is to make the image of Mazu more visually present and strengthen cultural identity. [ABSTRACT FROM AUTHOR]

The article includes various narratives and conversations about shamans and their healing practices. It features stories of two shamans, one who used plants and ceremonies to heal patients and another who was a well-known healer named María. The text also contains linguistic analyses of an unidentified language, specifically related to food and drink vocabulary. Additionally, there are transcriptions of conversations discussing a shaman woman named Doña María Ramos and her significance in the community. The article provides insights into the cultural practices and beliefs surrounding shamanism and language in the community. [Extracted from the article]

In traditional shamanism, the sacred mission and responsibility of a shaman is to provide healing and salvation for individuals. Today, with continuous advancements in science, technology, and medical expertise, the content and methods of shamanic healing are quietly evolving, alongside the upholding and preservation of traditional beliefs. The case study of the Daur shamanic lʊs (river spirit) ritual in this paper discusses the concepts of actual disease and virtual disease in contemporary Daur shamanism. By briefly describing the key processes of this ceremony, including the involvement of shaman spirits and the main elements of divine songs, this paper analyzes the characteristics and functions of the modern-day Daur shaman river spirit ceremony. During the ritual dedicated to lʊs , Daur shamans perform symbolic ceremonies while receiving oracles from their spiritual guides. The ceremony itself incorporates various unique healing techniques such as dʊməl , tærmit , xʊræ- xʊræ , arʃan , altəŋ sʊlʊ ; kʊtʊr bʊjin , taboo, etc. These distinctive methods aim to achieve preventive healing as well as realistic healing on both the individual and collective levels. In summary, the lʊs ritual itself serves as a transformative process that encompasses diverse forms of healing through its ceremonial practices. [ABSTRACT FROM AUTHOR]

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 part of cultural heritage has always been coupled with the negative attitude of seeing shamanism as superstition. The studies in this paper demonstrate that organizational shamanism in Northeast China has played a crucial role in negotiating with political authorities and linking local traditions with global discourse. In this sense, the traditional eco-cosmological way of maintaining relationships with natural forces and nonhuman beings has been irrevocably transformed into a cosmopolitical form for the shaman, where the animistic world engages with the outside world, global currency, and political forces. [ABSTRACT FROM AUTHOR]

Metagenomics has now evolved as a promising technology for understanding the microbial population in the environment. By metagenomics, a number of extreme and complex environment has been explored for their microbial population. Using this technology, researchers have brought out novel genes and their potential characteristics, which have robust applications in food, pharmaceutical, scientific research, and other biotechnological fields. A sequencing platform can provide a sequence of microbial populations in any given environment. The sequence needs to be analysed computationally to derive meaningful information. It is presumed that only bioinformaticians with extensive computational skills can process the sequencing data till the downstream end. However, numerous open-source software and online servers are available to analyse the metagenomic data developed for a biologist with less computational skills. This review is focused on bioinformatics tools such as Galaxy, CSI-NGS portal, ANASTASIA and SHAMAN, EBI- metagenomics, IDseq, and MG-RAST for analysing metagenomic data. [ABSTRACT FROM AUTHOR]

Contemporary Taínos protested the 2021 sale, by Christie's auction house, of sacred ancestral pieces. This essay focuses on one prolific Taíno media creator and behike (or shaman), Luis Ramos, and his role in these protests and his theological and metaphysical interpretations of the protests as, though they did not succeed in stopping the auction, a "win" for the Taíno community. For Ramos, this "win" hinges on Taíno theories of media that allow for Taíno creative control over objects used to facilitate direct contact with the cemi or spirits, meaning that while the ancestral pieces held by Christie's are of value, the fact that living Taínos use other pieces to experience the presence of the cemi is even more important. Likewise, this presence of the cemi is understood to offer recognition to the Taíno community, the predication of an alternative model of sovereignty that is determined by Taínos rather than any exterior force. This alternative economy of recognition, coupled with a defiance of state logic and uninterest in the lack of recognition offered by the state (or by a multinational corporation like Christie's), is key to an alternative politics allowing for Taínos to emphasize their own creative agency and authority over their spirituality. Resumen: Los taínos contemporáneos protestaron contra la venta de piezas sagradas ancestrales por parte de la casa de subastas Christie's en 2021. Este ensayo se centra en un creador de medios taíno y behike (o chamán), Luis Ramos, y su papel en estas protestas. Aunque Luis no consiguió detener la subasta, sus interpretaciones teológicas y metafísicas de las protestas plantean que sus acciones fueron una "victoria" para la comunidad taína. Para Ramos, esta "victoria" se basa en las teorías taínas sobre los medios de comunicación que permiten el control creativo taíno sobre los objetos utilizados para facilitar el contacto directo con el cemi o los espíritus, lo que significa que, si bien las piezas ancestrales en poder de Christie's son valiosas, el hecho de que los taínos vivos utilicen otras piezas para sentir la presencia del cemi es aún más importante. También se entiende que la presencia del cemi reconoce a la comunidad taína, y predica un modelo alternativo de soberanía que está determinada por los taínos y no por una fuerza exterior. Esta economía alternativa de reconocimiento, unida a un desafío a la lógica estatal y al desinterés por la falta de reconocimiento que ofrece el Estado (o una multinacional como Christie's), es clave para una política alternativa que permita a los taínos enfatizar su propia agencia creativa y su autoridad sobre su espiritualidad. [ABSTRACT FROM AUTHOR]

Medio Period (AD 1200 to 1450) Casas Grandes shamans used tobacco and possibly other entheogens to initiate trance states that allowed their spirits to travel across the cosmos. These trance experiences involved a sense of vertigo and soul flight that is cross-culturally common and occurs with tobacco-based nicotine intoxication. The Medio Period shamans also relied on and interacted with other-than-human persons during their travels, including macaw- and serpent-linked deities, as well as animated objects designed to participate in their shamanic journeys. The animated objects included Playas Red and Chihuahuan Polychrome pottery effigies of humans, macaws, and snakes with shamanic themes that represented the spirit world. I propose these pots were animate "pot-people" created for shamanic rituals. They were created with unusual designs including painted images and incised patterns that emphasized the spinning/vertigo that was central to the shamans' soul flight experience. In some cases, the pots were literally spun, as evidenced by the distinctive wear patterns on their bases. The shamanic designs on the pots that reflected the upper and lower worlds, the depiction of spinning in the pottery decorations, and the literal spinning of some pots reflected the sympathetic and mimetic magic that linked them to the spirit world. They were imbued with the liminal nature of the creatures they depicted, and the symbolic and occasional literal emphasis on spinning would allow them to enter into a shamanic trance in a manner similar to their human counterparts. They, thus, were designed to enter into ASC in a manner that paralleled their human counterparts. [ABSTRACT FROM AUTHOR]

Physicians in the twentieth century routinely used episiotomy—a cut made during childbirth—to better facilitate labor, using the evidence of their experiences that it was useful. But physicians were not alone in producing evidence regarding episiotomy and its repair. Here I consider how three groups—male physicians, husbands, and laboring women—were involved in creating evidence and circulating knowledge about episiotomies, specifically, the intention of its repair, the so-called "husband's stitch," to sexually benefit men. By doing so I seek to consider the meanings of evidence within medicine, evidence as a basis for challenging the hegemony of medicine by lay women, and how medical knowledge is produced and shared among physicians and non-physicians. [ABSTRACT FROM AUTHOR]

Sponsorship describes a set of actions wherein an influential champion (sponsor) uses their position to actively support a colleague's career by helping them gain visibility, recognition, and/or positions. There is growing awareness of the importance of sponsorship for career advancement in academic medicine, particularly for women and those who are historically underrepresented and excluded in medicine (UIM). This scoping review examines the current landscape of evidence, and knowledge gaps, on sponsorship as it relates to career advancement in academic medicine for women and UIM faculty. We searched peer-reviewed literature in PubMed, Embase, and Web of Science (WoS) over the past 50 years (from 1973 through July 2023). Sixteen studies were included in the final review. We found relative consensus on sponsorship definition and value to career advancement. Heterogeneity in study design limited our ability to directly compare study outcomes. All included studies focused on gender differences in sponsorship: two of four quantitative studies found men were more likely to receive sponsorship, one reported no gender differences, and one was insufficiently powered. All but one of the qualitative studies reported gender differences, with women less likely to access or be identified for sponsorship. The mixed-methods studies suggested sponsorship may vary by career stage. Only two studies analyzed sponsorship for UIM populations. The existing data are inconclusive regarding best ways to measure and assess sponsorship, what institutional support (e.g., structured programs, formal recognition, or incentives for sponsorship) should look like, and at what career stage sponsorship is most important. Addressing this knowledge gap will be critically important for understanding what sponsorship best practices, if any, should be used to promote equity in career advancement in academic medicine. We advocate for commitment at the institutional and national levels to develop new infrastructure for transparently and equitably supporting women and UIM in career advancement. [ABSTRACT FROM AUTHOR]

This article examines the puissance of psychospiritual geographies to Witsuwit'en–settler relations during the 1920s and 1930s in British Columbia, Canada. Specifically, we track the ontological politics of the psychospiritual that inhere to relationships between Indigenous healing traditions and a complex array of colonial institutions, including police detachments, courts, churches, residential schools, and asylums. Our entry point is the 1931 witchcraft trial of two Indigenous healers who police apprehended treating a person with cin sickness, a form of animal-spirit dream possession. The article highlights three central elements of the contested nature of psychospiritual care. First, it demonstrates the role that policing witchcraft played within the expansion of settler surveillance and control over Indigenous life. Second, we critically unpack court transcripts from the witchcraft trial, exploring how the Indigenous healers explained the treatment of dream sickness on the stand, as well as how courtroom mistranslations facilitated their criminalization. Third, we flip our gaze and interrogate the substance of colonial care, particularly focusing on the role of churches, residential schools, and asylums in causing psychospiritual harm to their Witsuwit'en wards. Through the article, we reveal the colonial deception that produces the illusion of benevolent settler institutions caring for Indigenous well-being while they actively disrupt the psychospiritual connections that define wellness within Witsuwit'en ontologies. To decolonize this foul settler magic, we argue that we must disrupt the universality of colonial ontologies, expose the violence inherent to settler regimes of care, and recognize the vitality of Indigenous psychospiritual relations to the more-than-human world. [ABSTRACT FROM AUTHOR]

Objective: Women physicians face various forms of inequities during their training process that inhibit them from reaching their full potential. As a response, several academic institutions have established women in medicine (WIM) programs as a support system. Our objective was to investigate the prevalence of WIM programs at university-based Internal Medicine residency programs as of December 2021. Methods: Using the Fellowship and Residency Electronic Interactive Database, we identified 145 university-based Internal Medicine residency programs. Four independent reviewers reviewed the programs’ Web sites, looking for evidence of a WIM program using a standardized checklist of search terms to evaluate and categorize their programs. Categories included whether the program was specific to graduate medical trainees, departments of medicine, or institution-wide. The proportions of programs that had a WIM program, a trainee-specific WIM program, and a Department of Medicine–specific WIM program were then analyzed. Results: Of the 145 programs searched, 58 (40%) had a WIM program. Only 16 (11%) were specific to trainees (11 for only medicine trainees and 5 included trainees graduate medical education-wide). The remaining 42 programs targeted faculty and trainees (5 included only the Department of Medicine and 37 included departments university-wide). Conclusions: Few university-affiliated Internal Medicine residency programs have a WIM program specific to trainees. Given the gender inequity and evidence that supports early development of leadership skills and support networks, our findings highlight a possible gap in the residency training program infrastructure. [ABSTRACT FROM AUTHOR]

Chronic pancreatitis is a condition characterised by persistent inflammation of the pancreas, leading to permanent damage and loss of its exocrine and endocrine functions. Clinical symptoms of the disease include abdominal pain, nausea, vomiting, steatorrhoea, indigestion, and weight loss. In Ayurveda, it can be correlated with Grahani dosha, a disorder of the duodenum and gut. Mandagni, which is the hypo-functioning of Agni, is considered the root cause of Grahani dosha and is addressed through various treatment modalities in Ayurveda. Hereby, the authors present a case report of 40-year-old male diagnosed with chronic pancreatitis presented with severe pain in the epigastric and left hypochondriac region of the abdomen, decreased appetite, nausea, and constipation for five years. After three years of conservative treatment and unsuccessful advice to undergo Endoscopic Retrograde Cholangiopancreatography (ERCP), the patient sought Ayurvedic treatment. The treatment involved Shodhan (purificatory) and Shamana (palliative) approaches, including Vata pitta shamaka kriya, Mridu virechana (mild purgation), and the use of Yakrutottejaka (hepato stimulant), Pramehaghna (pancreas protecting), and Rasayana (rejuvenating) formulations. Within four months, the patient experienced a significant improvement, with total remission of symptoms and a notable reduction in objective criteria such as serum lipase and serum amylase levels. The present case report suggests that Ayurvedic modalities can be effective in treating chronic pancreatitis. However, to draw definitive conclusions, further research with extensive follow-up and a larger sample size is necessary. [ABSTRACT FROM AUTHOR]

During the last decades of the eighteenth century, knowledge about Siberia inspired Catherine II to create the main character of one of her comedies, The Siberian Shaman. Taking Foucault's dispositif -concept as its theoretical premise, the present paper discusses the historical context in which The Siberian Shaman was written, deconstructs the identity of the comedy's main character, and explores the socio-political purposes for which the comedy was written. By utilising the perspective of entangled history of religions and the methodology of historical discourse analysis, this paper shows that the comedy's alleged "shamanic" content and "anti-shamanic" purpose cannot be taken for granted. Rather, the discourse in The Siberian Shaman should be read as Catherine II's own engagement with the themes of unreason and madness within the philosophical, socio-political and religious context of the period. [ABSTRACT FROM AUTHOR]

In the Jeju shamanic religion, chickens have been sacrificed for aekmagi, a ritual to prevent aek, a looming misfortune that may cause death. Whereas ordinary participants are thought to be at risk of harm when possessing or eating chickens or other offerings made to prevent aek, the simbang, Jeju shamans, are thought to be immune to it. Simbang are believed to be permanently on the threshold between the human and the divine realms. They help remove aek but are not harmed by it, because it only harms humans in the human realm, not the person on the boundary. While the other participants are temporarily placed in the liminal state during aekmagi and come back to the ordinary living human realm after the ritual, simbang remain in the perpetual liminal state. Chicken sacrifice has been omitted from aekmagi since around 2010 in most places in Jeju-do. Though ritual killing is no longer practiced, adherents still think that aek is prevented by aekmagi. The Jeju people believe that gods are the main agents of preventing aek and that they can persuade the gods to do the work without receiving chickens' lives. In addition, due to the change in people's view on killing animals, aekmagi without chicken sacrifice has become a more efficient ritual system for nourishing social sustenance by following the new social prescription. [ABSTRACT FROM AUTHOR]

There is a gender gap in the surgical field worldwide. Brazil and low- and middle-income countries generally tend to have a more profound gap. Therefore, we aim to assess the gender distribution in Brazilian surgical residencies. From a national residencies' database, we collected residency entering years, names, and surgical subspecialties. We classified gender from the names using Gender API software and performed linear regression, binomial, and chi-square tests. From 81,979 doctors (1931-2020), 36.6% were women (P < 0.001). Of 13 subspecialties, regarding the absolute numbers of women, only neurosurgery and plastic surgery did not significantly differ between gender per year. There was a statistically significant growth in the proportional rates of female representation among most of the surgical residencies analyzed. Overall, the least women's representation was in urology (3.8%). From all subspecialties analyzed, both genders had a significant linear absolute increase over the years (P < 0.05), except for obstetrics-gynecology and pediatric surgery for men. Until 1990, all surgical programs had at least one woman resident, except for colorectal surgery. Although there is an overall lack of women surgeons in Brazil, we observed an increase in women in surgical residencies. Therefore, the study may demonstrate a future change in the Brazilian gender equity scenario and reflect the growing representation of women in medicine in Brazil, except for some surgical specialties. [ABSTRACT FROM AUTHOR]

This article presents a case report of a woman with a recurrent peritoneal inclusion cyst (PIC) who opted for traditional Chinese medicine (TCM) treatments instead of surgery. The patient received TCM treatments including herbal enemas, topical application of Si Huang San, and Fire Dragon Jar therapy. After these treatments, the severity of symptoms and size of the PIC decreased. The article suggests that TCM may be a safe and effective alternative for treating PICs, but more research is needed to confirm these findings. [Extracted from the article]

By recovering the dependent, often enslaved, laborers who helped to make European medicines commercially available in the New England colonies, this article offers a new history of early American pharmaceutical knowledge and production. It does so by considering the life and labor of an unnamed, enslaved assistant who was said to make tinctures, elixirs, and other common remedies in a 1758 letter between two business partners, Silvester Gardiner, a successful surgeon and apothecary in Boston, Massachusetts, and William Jepson, his former apprentice, in Hartford, Connecticut. Using strategies from slavery and critical archive studies, as well as from social history and the history of medicine, this article emphasizes the materiality and embodiment of pharmaceutical production and follows fragmentary evidence beyond the business archive to reverse the systemic erasure of enslaved and indentured laborers from the records of eighteenth-century manufacturers of medicines. The medicine trades of men like Gardiner and Jepson appear more reliant upon dependent laborers – named and unnamed – who not only performed rote tasks but brought their experience and judgment to their labors as well. Their contributions could be obviously medical (preparing remedies) or more ambiguous (stoking fires, shipping goods), but these actions together constituted early modern pharmacy, enabled the expansion of the transatlantic medicine trade, and laid the foundations for the more self-sufficient and industrialized pharmacy that developed in the nineteenth century. Centering the skill and knowledge among subordinated laborers in one facet of an emergent transatlantic care economy affirms the entanglement of slavery and science and underscores the necessity of asking new questions of old sources. [ABSTRACT FROM AUTHOR]

The original beliefs of the Uyghurs, which have been overshadowed by their conversion to Manichaeism and Buddhism, have not been thoroughly studied until recently. However, Uyghur inscriptions as well as Chinese and Islamic sources provide us with some information regarding their beliefs. In the first part of this article series, the Uyghurs' belief in various cults related to celestial and natural beings was explored. In this second part, other religious elements will be analysed. The Uyghurs possessed a cult of ancestors, in which souls were believed to fly away. Funeral ceremonies called yoγ are noted to contain animal and human sacrifices as well as self‐harming activities. Worship included animal sacrifice and idol worship. Qam (shamans) performed rituals, including fortune telling and weather magic. Religious terminology included qut (divine fortune), ülüg (destiny), yol (luck), and yazuq (sin). They held the numbers seven and nine in high esteem as sacred numbers, while sacred lights descending from the sky and the sacred consort of a mythological ruler were important motifs. Although some scholars have written that Buddhism was practiced by the Uyghurs before their conversion to Manichaeism in the 760s, further research has shown that this was not the case. This article also reveals how their ancient beliefs survived even after their conversions to major religions. [ABSTRACT FROM AUTHOR]

Horakova, Lenka, Peter Paal, Jacqueline Pichler Hefti, Marija Andjelkovic, Beth A. Beidleman, Mia Derstine, David Hillebrandt, Dominique Jean, Kastė Mateikaitė-Pipirienė, Alison J. Rosier, Susi Kriemler, and Linda E. Keyes. Women's health at high altitude: An introduction to a 7-part series by the International Climbing and Mountaineering Federation Medical Commission. High Alt Med Biol. 24:243–246, 2023. Background: Women have been traveling to high altitude since the inception of modern mountaineering. Although there are distinct female-specific features such as menstruation and menopause relevant to adaptation to and performance at high altitude, very little data exist on women's high-altitude health. To summarize what is known to date, the Medical Commission of the International Climbing and Mountaineering Federation (UIAA) has created a series of articles on women's health, high altitude illness, and performance at high altitude. Methods: Assembling an international author team, two types of manuscripts were developed: (1) reviews on female-specific topics such as pregnancy; (2) reviews on sex differences in high-altitude related illnesses, nutrition, cold injuries, and mortality. Results: The literature search yielded 7,165 articles, with 482 studies meeting the inclusion criteria for full-text review. The authors of individual chapters reviewed these articles and performed additional hand searches. Conclusions: Some important questions on women sojourning and exercising at high altitude have been studied, but many are still awaiting a qualified and evidence-based response. Our seven reviews, to be published in future issues of this journal, summarize what is known about lowland women sojourning at high altitude, provide recommendations, and highlight knowledge gaps in high altitude women's medicine. [ABSTRACT FROM AUTHOR]

In our daily lives, we are often faced with the need to explain various phenomena, but we do not always select the most accurate explanation. For example, let us consider a "toxic" relationship with physical and psychological abuse, where one of the partners is reluctant to end it. Explanations for this situation can range from emotional or economic dependency to irrational hypotheses such as witchcraft. Surprisingly, some people may turn to the latter explanation and consequently seek ineffective solutions, such as visiting a witch doctor instead of a psychologist. This choice of an inappropriate explanation can lead to actions that are not only ineffective but potentially harmful. This example underscores the importance of inference to the best explanation (IBE) in everyday decision making. IBE involves selecting the hypothesis that would best explain the available body of data or evidence, a process that is crucial to making sound decisions but is also vulnerable to bias and errors of judgment. Within this context, the purpose of our article is to explore how the IBE process and the selection of appropriate explanations impact decision making and problem solving in real life. To this end, we systematically analyze the role of IBE in the ARDESOS-DIAPROVE program, evaluating how this approach can enhance the teaching and practice of critical thinking. [ABSTRACT FROM AUTHOR]

In the UK more women than men are practicing medicine, and for the first time in the history of the Royal College of Anaesthetists (RCoA), the president of the RCoA, Dean of the Faculty of Pain Medicine, and Dean of the Faculty of Intensive Care Medicine are all women. However, within the subspecialty of pain medicine, there are significantly more men practicing than women, with the most recent UK estimates identifying that only 26.7% of current pain physicians are women. Both historical and modern perspectives illustrate how women often prefer to be cared for by other women, highlighting the importance of increased representation of women in pain clinics and interventional suites. We discuss current trends in pain medicine recruitment within the UK, where most pain physicians are recruited from anaesthesia training programs, including the barriers to women's representation and reasons women enter the subspecialty. We advocate for speaker gender quotas at conferences, diversity considerate workforce planning, peer support groups, adjustments to training programs, and further research to help narrow the gender gap. [ABSTRACT FROM AUTHOR]

Among Jú|'hoànsi in the northern Kalahari, there are differences in the way people address their suspicions about what others might be thinking or feeling – in other words, in the way people confront the opacity of other minds. Among friends, playful forms of mockery allow people to express their suspicions or ill-feelings directly, without the fear of causing harm. Among relatives, by contrast, suspicions and ill-feelings are typically concealed. While people may talk about other minds when those minds are not around, they refrain from direct confrontation. To confront one's relatives is to make them feel 'pain in their hearts', and to do so is to risk losing them to sickness or damaging enduring arrangements of care. Ancestors and shamans, who can see and hear more than others, play a crucial role here in governing opacity: exposing suspicions and ill-feelings when people feel they cannot speak of them. [ABSTRACT FROM AUTHOR]

The climacteric syndrome, commonly known as menopause, is a normal stage of a woman's life that is characterised by numerous physiological and psychological changes. These modifications might cause symptoms like hot flashes, mood swings, cognitive impairments, and genitourinary issues, which can interfere with daily life. The search for efficient therapies has raised interest in natural medicines as women navigate this transitional phase, with vitamin E emerging as a leading contender. This mini review explores the intriguing connection between climacteric sickness and vitamin E in an effort to give readers a thorough evaluation of what is known at this time. [ABSTRACT FROM AUTHOR]

Background: The long-standing underrepresentation of women in leadership positions in medicine is well-known, but poorly documented globally. There is some evidence of the gender gap in academia, medical society leadership, or specific problems in some specialties. However, there are no investigations analyzing all medical specialties together and reporting the glass ceiling from a 360º perspective that includes positions in academia, research, professional organizations, and clinical activity. Additionally, the majority of studies have a US perspective, and we wonder if the perspective of a European country might be different. The WOmen in MEDicine in Spain (WOMEDS) project (https://womeds.es) aims to describe and characterize, in a systematic and detailed way, the gender bias in the medical profession in Spain in order to monitor its evolution over time and contribute to prioritizing gender policies. Methods: We retrieved data for the calendar years 2019–2021 from several sources and selected surveys. We built four groups of indicators to describe leadership positions in the medical profession: (i) leadership in healthcare according to specialty and region; (ii) leadership in scientific and professional bodies; (iii) academic career; and (iv) leadership in clinical research activity. As a summary measure, we reported the women ratios, calculated as the percentage of women in specific top positions divided by the percentage of women in the relevant population. Results: We found gender inequity in leadership positions in all four settings. During the observed period, only 27.6% of the heads of departments in hospitals were women compared to 61.1% of women in medical staff. Ten of the 46 medical societies grouped in the Spanish Federation of Medical Societies (FACME) (21.7%) had a women president at some point during the study period, and only 4 annual congresses had ratios of women speakers higher than 1. Women were over-represented in the lower positions and underrepresented in the top academic ones. Only 26% and 27%, respectively, of the heads of departments and deans were women. The applications for public funding for research projects are led by women only in 45% of the cases, and the budget granted to women in public calls was 24.3% lower than that of men. Conclusion: In all the areas analyzed, the leadership positions are still mostly occupied by men despite the feminization of medicine in Spain. The severe gender inequity found calls for urgent interventions within a defined time horizon. Such measures must concern all levels, from national or regional regulation to changes in organizational culture or incentives in specific organizations. [ABSTRACT FROM AUTHOR]

Acetaminophen is a common analgesic and fever reduction medicine for pregnant women. Epidemiological studies suggest that prenatal acetaminophen exposure (PAcE) affects offspring health and development. However, the effects of PAcE on fetal long bone development and its potential mechanisms have not been elucidated. Based on clinical dosing characteristics, fetal mouse femurs were obtained for detection after oral gavage of acetaminophen at different doses (0, 100 or 400 mg/kg d), courses (single or multiple times) or stages (mid- or late pregnancy) during pregnancy in Kunming mice. The results showed that compared with the control group, PAcE reduced the length of total femur and the primary ossification center (POC), delayed the mineralization of POC and the ossification of epiphyseal region, and down-regulated the mRNA expression of osteogenic function markers (such as Runx2 , Bsp , Ocn , Col1a1) in fetal femur, particularly in the high dose, multiple courses, and mid-pregnancy group. Meanwhile, the osteoclast and angiogenic function were also inhibited by PAcE at high dose, multiple courses, and mid-pregnancy, but the inhibition level was less than osteogenic function. Moreover, the alteration of canonical Wnt signalling pathway in PAcE fetal bone were consistent with its osteogenesis function changes. In conclusion, PAcE caused development toxicity and multi-cellular function inhibition in fetal long bone, particularly in the high dose, multiple treatments and mid-pregnancy group, and the alteration of canonical Wnt signalling pathway may be its potential mechanism. [Display omitted] ● Prenatal paracetamol exposure (PAcE) induces developmental toxicity on fetal long bone. ● PACE inhibits the osteogenic, osteoclastic, and angiogenic functions of fetal long bone, especially the osteogenic function. ● WNT signalling pathway may mediate the developmental toxicity of PCAE on fetal long bone. [ABSTRACT FROM AUTHOR]

Drawing on archival sources and adopting a microhistory approach that pays attention to "hidden transcripts," this article aims to fill a gap in the scholarship on Catholic women and medical missions by analysing the largely overlooked contribution of two women doctors, Agnes McLaren and Anna Dengel, in professionalising the healing ministry of the Catholic Church. In 1925, Dengel founded an international religious congregation, the Society of Catholic Medical Missionaries, with the goal of providing professional health care to women in British India at a time when Church law still forbade Sisters to practise the full scope of medicine. Focusing on the years leading up to the Society's foundation and its early days in India, I highlight the multilayered context of their "holy experiment," the various hierarchies and discourses within which they operated, and the ways in which as European Catholic women religious they negotiated with the Church patriarchy. Focusing on and advancing a nuanced approach to female religious agency, I demonstrate how their complex marginal positionality vis‐à‐vis both Church hierarchy and British colonial establishment made them paradoxical players whose very terms of subordination gave them possibilities for agency and self‐determination. My analysis of their motivations, ideas, and self‐understanding challenges the standard postcolonial critique of medical missions. [ABSTRACT FROM AUTHOR]

Focusing on the two editions of Michael Nicoll Yahgulanaas' A Tale of Two Shamans (2001, 2018) and how each incorporates "Indigenous methodologies, pedagogies, and epistemologies" (Pearce 319), this article explores the relational and situated knowledges that coalesce in the story and its telling. Using Haida and settler languages like English, Yahgulanaas' book is an early example of his Haida manga practice. Haida manga can be understood as a way of Indigenizing comics because the use of Haida framelines deconstructs the spatial grammar of panel and gutter in favor of interconnected imagery and design. Likewise, Haida manga linguistically critiques colonizing assumptions regarding territories and borders as land-bound, shifting the location of the cultural practice to a region defined by water, with its political possibilities and cultural connections. Yahgulanaas' books weave these actions and intentions into consumer objects, differently legible and knowable across diverse reading publics. [ABSTRACT FROM AUTHOR]

Backgrounds: Chevalier Jackson (1865–1958) was a pioneering force in the medical world, whose extraordinary contributions to surgery and public health have left an indelible impact. He developed the endoscope and perfected the bronchoscope, and his mastery of these tools enabled him to transform the prognosis of foreign body aspiration from 98% mortality to 98% survival. He was also a passionate advocate of public health chairing the national committee on lye legislation, which culminated in the Caustic Poison Act, responsible for poison and antidote labels. Yet Jackson's accomplishments were not limited to these. The aim of this manuscript was to shed light on Chevalier Jackson's lesser-known contributions to surgical science and culture, and to celebrate and honor the life of this remarkable surgeon. Methods: Digital and physical historical records from the National Library of Medicine, Smithsonian Institution, Heinz History Center in Pittsburgh PA, and Sunrise Mill Museum, Montgomery County PA were reviewed for Chevalier Jackson's scientific, cultural, and social contributions to the field of surgery. Results: Among his lesser-known contributions, Chevalier Jackson was the first to describe erosive esophagitis. He developed the first standardized tracheotomy procedure, still in use today. He was ahead of his time in many ways, pioneering a multidisciplinary approach to medicine, advocating for patient-centered care, and advancing the inclusion of women in the medical profession. Conclusion: Chevalier Jackson's legacy extends far beyond the tools and techniques he invented. He was a champion of social justice, a protector of patients, and an inspiration to medical professionals across the globe. [ABSTRACT FROM AUTHOR]

In recent years a renewed scientific, public and commercial interest in psychedelic medicines can be observed across the globe. As research findings have been generally promising, there is hope for new treatment possibilities for a number of difficult‐to‐treat mental health concerns. While honouring positive developments and therapeutic promise in relation to the medical use of psychedelics, this paper aims to shine a light on some underlying psycho‐cultural shadow dynamics in the unfolding psychedelic renaissance. This paper explores whether and how the multi‐layered collective fascination with psychedelics may yet be another symptom pointing towards a deeper psychological and spiritual malaise in the modern Western psyche as diagnosed by C. G. Jung. The question is posed whether the West's feverish pursuit of psychedelic medicines—from individual consumption to entheogenic tourism, from capitalist commodification of medicines and treatments to the increasing number of ethical scandals and abuse through clinicians and self‐proclaimed shamans—is related to a Western cultural complex. As part of the discussion, the archetypal image of the Hungry Ghost, known across Asian cultural and religious traditions, is explored to better understand the aforementioned shadow phenomena and point towards mitigating possibilities. [ABSTRACT FROM AUTHOR]

Women's health care has evolved significantly since it was first acknowledged as an integral part of internal medicine training more than two decades ago. To update and clarify core competencies in sex- and gender-based women's health for general internists, the Society of General Internal Medicine (SGIM) Women and Medicine Commission prepared the following Position Paper, approved by the SGIM council in 2023. Competencies were developed using several sources, including the 2021 Accreditation Council for Graduate Medical Education Program Requirements for Internal Medicine and the 2023 American Board of Internal Medicine Certification Examination Blueprint. These competencies are relevant to the care of patients who identify as women, as well as gender-diverse individuals to whom these principles apply. They align with pivotal advances in women's health and acknowledge the changing context of patients' lives, reaffirming the role of general internal medicine physicians in providing comprehensive care to women. [ABSTRACT FROM AUTHOR]

"Enchanted Revolution: Ghosts, Shamans, and Gender Politics in Chinese Communist Propaganda, 1942–1953" by Xiaofei Kang explores the relationship between politics and religion in China during the later years of the CCP's Yan'an period. The book examines the Party's suppression of shaman healers, promotion of medical science, and its use of narrative, performance, and static exhibitions to communicate cultural policy. Gender and the "mass line" are consistent themes throughout the book, culminating in the analysis of "The White-Haired Girl," a revolutionary play that played a significant role in the regime's theories and techniques of cultural governance. The book provides insights into the intersections of religion, politics, and gender during this period in Chinese history. [Extracted from the article]

Discontinuation of, and non-adherence to, inhaled corticosteroids (ICS) for asthma treatment is a significant issue in pregnancy. This study characterized beliefs about medicines in pregnant women with asthma and investigated associations with ICS adherence. Pregnant women with relatively mild asthma (n = 302) were grouped according to ICS use and self-reported adherence (≥80% doses taken). They completed questions about dislike of asthma medications and the validated Beliefs about Medicines Questionnaire (BMQ), which consists of ten questions about asthma medicines ("necessity" questions about maintaining health, or "concern" questions about adverse effects), and eight general medicine questions, scored on five-point Likert scales. The Necessity Concerns differential (N-C) was calculated, with positive scores indicating that the patient perceives the benefits of medicines to outweigh the risks. ICS was used by 87 (29%) women, with 49 (56%) self-reporting adherence. Of the 22% who disliked taking asthma medications during pregnancy, 20% had the belief that the medication was unsafe. ICS users had a significantly higher BMQ necessity score and higher necessity-concern differential score than nonusers; when adjusted for covariates, ICS non-adherence was associated with a lower necessity score (p = 0.015). Women adherent to ICS were more likely to agree to "my health at present depends on my asthma medication" compared to non-adherent ICS users. ICS non-adherence was not associated with having relatively more concerns about asthma medicines; however, ICS users were more likely to perceive that the benefits of medication use outweighed any risks. Interventions to improve asthma medication adherence in pregnancy are needed. [ABSTRACT FROM AUTHOR]

With the settlement under the mountains, the Chinese Oroqen has started comprehensive interaction with other ethnic groups, and gradually adapted to the wider society. During this process, the shaman culture, which has accompanied the Oroqen's daily life and social development for a long time, has changed accordingly. Through looking at the changes of shaman culture, the self-adjustment process of Oroqen people in the transition from traditional to modern society can be better understood. It is also an important entry point to understand the social and cultural transformation and community consciousness of Oroqen people, which helps to understand their cultural self-confidence and identity consciousness. Grounded in ethnographic observations, especially "the last shaman" Guan Kouni's life story, this paper traces the shaman culture and its social significance in the traditional society for Oroqen people. With the help of the research paradigm of "embedding–disembedding–re-embedding", the article compares the reshaping of the identity of Oroqen shamans under the combined effect of various socio-historical events since the settlement, smoothing out the changing process in the Oroqen shaman culture, and discussing the transformation of the social function of Oroqen shaman. This article offers a more comprehensive picture of the cultural changes of Oroqen shaman since the settlement under the mountains, in order to clarify the role and functions played by Oroqen shamans at contemporary society and provide a reference case for understanding the significant transformation of the original functions and status of the traditional elites of ethnic minorities in the theoretical sense. The study explores motivations for the deepening of cultural consciousness among ethnic groups in the context of modernity. [ABSTRACT FROM AUTHOR]

The relationship of wu (巫) to shamanism is problematic, with virtually all mentions of historical and contemporary Chinese wu ritualists translated into English as shaman. Ethnological research is presented to illustrate cross-cultural patterns of shamans and other ritualists, providing an etic framework for empirical assessments of resemblances of Chinese ritualists to shamans. This etic framework is further validated with assessments of the relationship of the features with biogenetic bases of ritual, altered states of consciousness, innate intelligences and endogenous healing processes. Key characteristics of the various types of wu and other Chinese ritualists are reviewed and compared with ethnological models of the patterns of ritualists found cross-culturally to illustrate their similarities and contrasts. These comparisons illustrate the resemblances of pre-historic and commoner wu to shamans but additionally illustrate the resemblances of most types of wu to other ritualist types, not shamans. Across Chinese history, wu underwent transformative changes into different types of ritualists, including priests, healers, mediums and sorcerers/witches. A review of contemporary reports on alleged shamans in China also illustrates that only some correspond to the characteristics of shamans found in cross-cultural research and foraging societies. The similarities of most types of wu ritualists to other types of ritualists found cross-culturally illustrate the greater accuracy of translating wu as "ritualist" or "religious ritualist." [ABSTRACT FROM AUTHOR]

As Vice Chair of Clinical Services of Psychiatry at the University of Colorado, I choose to work where clinical services need most attention. As a woman, I want to show up where we can be seen and show up in the best possible way. Just as COVID began, I found myself doing clinical shifts in the newly created psychiatry emergency room. I became part of a front-line team, where "I" became "We," facing an unknown enemy. Not only was my work life upended, but my personal life was too, as I rushed to help my daughter, a medical student, care for her son when his day-care closed. My commentary highlights the increased burden experienced by women during this time, an example of systemic bias in medicine. [ABSTRACT FROM AUTHOR]

The paper discusses official and Indigenous views of the Khanty and Forest Nenets uprising against the Soviets, known as the Kazym War (1931-1934). The rebellion is well documented in archival sources and covered by scholarly research, popular essays, and novels. Almost a century after the uprising, Indigenous narratives about the uprising are still circulating in local communities. Specifically, this paper addresses selected episodes of the Kazym War reflected both in official and Indigenous narratives. I focus on the analysis of diverse modes of narrating hybrid knowledge produced in a contact zone, and the mythic imagination of shamans shaping narratives about the uprising. Here, I argue that perceptions of Indigenous history sometimes adopt and reproduce the dominant discourse about the uprising, but link to the official story predominantly by rejecting it and establishing autonomous discussions. [ABSTRACT FROM AUTHOR]

The summary effect estimates favoured the intervention when we used the author's definition, odds ratio (OR): 0.903, (95% CI: 0.802-1.017), (95% PI: 0.59-1.37), I I i SP 2 sp = 25.5%, tau SP 2 sp = 0.0401 (95% CI: 0.0053-0.1307). By adulthood, individuals with FASD were twice as likely to experience mental health issues when compared to the Canadian population; during adolescence they were 82× more likely to attempt suicide and 7× more likely to be experiencing a mental health issue. OP.0028 Prenatal substance exposures and mental health trajectories Jocelynn Cook 1,2; Nicole Roberts 3 1 The Society of Obstetricians and Gynaecologists of Canada, Ottawa, Canada; 2 The University... B Objective: b In utero experiences are important determinants of health. By studying the relationship between disease duration and treatment effect, each year increase in disease duration decreased the treatment effect (OR = 0.29) and by studying the relationship between treatment modality and treatment effect, low-intensity focused ultrasound increased the treatment effect compared to oral ibuprofen (OR = 3.75). [Extracted from the article]

The 21st century's medicine is predominantly female: two thirds of medical students now are women. In 375 BCE, Plato argued for equal education for male and female professions, explicitly physicians. In Greece and Rome, tombstones testify for patients' gratitude to women physicians. Christianization opened an era of female subordination. When universities established faculties of medicine during the 13th century, women were excluded and had no place where they could study medicine. Since 1850, female medical studies have been debated. Zürich admitted women from 1864, Paris from 1866. Up until the 1920s, treatment of newborns – especially preterm infants – was in the domain of obstetricians. When pediatricians accepted responsibility for sick newborns, women founded hospitals and public health facilities for infants. After WW2, women took leading roles in research. Their share within pediatrics increased from below 10% to above 60%. But they achieved less than 20% of full professor or chair positions in Europe and less than 35% in the US. Female neonatologists reached fewer positions in editorial boards, authorships, h-factors, keynote lectures, and research grants than did male colleagues. Women pediatricians earned 24% less than did male colleagues. When adjusted for labor force characteristics, the pay gap was still 13%. Women can augment their career chances by setting targets, seeking mentorship, and strengthening self-confidence. Women's careers should be effectively accelerated by institutional support: research offers, part-time work, paid research time, maternity/paternity leave, and support for childcare. Research-oriented neonatology cannot afford to lose female talents. [ABSTRACT FROM AUTHOR]

The development of Southeastern Ceremonial Complex (SECC) iconography has been posited to have had its origins in pre–AD 1200 Greater Cahokia. The recovery of fragments of an engraved shell cup, a few engraved pottery sherds, and copper residue from Mound 34 at Cahokia as well as two regional rock-art sites are said to confirm that the early Braden art style had a Cahokian heritage. Furthermore, on this basis, the origin, production, and distribution of engraved shell cups and copper repoussé plates have been attributed to Cahokian artisans. Here the archaeological context and chronology of this evidence is reexamined and found to be problematic—it does not support Cahokia origins for engraved shell cups and copper repoussé plates. The small amount of early Braden materials attributed to Cahokia are better explained as byproducts of the demonstrable presence of early Caddo immigrants and influences in the American Bottom. The skewed distribution and early chronology of Mississippian engraved shell cups and copper repoussé plates confirm they are likely products of Spiro-influenced ritual practitioners. The production and accumulation of such ritual paraphernalia at Spiro can most reasonably be attributed to the site's rise as a sacred place and central locus for regional pilgrimages. [ABSTRACT FROM AUTHOR]

The collective letters analyzed in this article are a response to hydroextractivism, which uses hydrological control and extraction to convert cultural rivers into decultured waters, transforming them into a neoextractivist commodity. As dams, mining, agribusiness, and cattle ranching infringe on the Amazon River basin, in territorial defence the Munduruku use resistance strategies including collective letters attacking the epistemic and ontological foundations of neoextractive, government-promoted Amazonian "development", while presenting a counter-narrative insisting on their own cosmology and historical, cultural occupation of their territory. Using an Environmental Humanities approach, based on Munduruku collective letters authored primarily by Ipereğ Ayũ, I identify 19 repeating rhetorical features, including perspectivist representations of non-humans and ancestral spirits. Instead of underlining biological harms of the Teles Pires and São Manoel dams per a Western ontology, the letters instead emphasise cultural harms, creating narratives that insert cosmological entities from oral traditions into current cosmopolitics and a growing authority of women and shamans. I focus on letters tracing the Munduruku attempt to achieve the return of Itiğ'a (urns) removed during dam construction. I discuss Munduruku authorship-authority, antagonism-persuasion, and translation of the sacred from a perspectivist to non-perspectivist audience. I argue self-published Indigenous letters are part of a literature of territory from peoples confronting deterritorialisation that deserves publication and allyship-scholarship in Literature and other fields. [ABSTRACT FROM AUTHOR]

This essay considers how Indigenous Amazonian aesthetics can sense and be sensed when incorporated into film. Drawing on Amazonian ontology, Shipibo aesthetics, and haptic film theory and focusing on the function of the multimodal Shipibo designs known as kené in Icaros: A Vision (2016, directed by Matteo Norzi and Leonor Caraballo), we propose that the full-length feature film format allows for a sensory experience of kené as life forms emanating from the forest. Two Italian artists created Icaros: A Vision in collaboration with Shipibo artists and shamans affiliated with Anaconda Cósmica, the Iquitos, Peru-area ayahuasca retreat centre where the movie takes place, and the film candidly reflects on the commodification of Indigenous healing and aesthetics in which it participates. Our analysis centres kené and its Shipibo makers – especially women – and compares the film's Shipibo aesthetics with the words, sounds, and images from César Calvo's The Three Halves of Ino Moxo: Teachings of the Wizard of the Upper Amazon (1981) and Werner Herzog's Fitzcarraldo, both of which the film explicitly references. We argue that, in contrast to those works, Icaros: A Vision's multisensorial engagement with Shipibo aesthetics intercepts – however imperfectly – the objectifying gaze inherent in the unrestrained partitioning of the forest into natural resources. [ABSTRACT FROM AUTHOR]

The essay "Thoughts on a Neolithic Cave Painting of Birth in Anatolia and its Implications" by Derya Yalçıklı deals with the late Neolithic wall paintings in the İnkaya Cave in Anatolia. The paintings depict the life cycle, particularly the formation, development, and birth of the fetus, as well as the integration of the newborn into society with an emphasis on the role of the shaman. Similar topics such as sexuality, pregnancy, and birth are addressed in Neolithic Anatolia through wall paintings, relief art, and statuettes. The use of the "X-ray" style in the cave paintings of İnkaya fills a gap in the history of Anatolian wall painting and sculpture. The cave is located in the Delice neighborhood of the Dursunbey district in the Balıkesir province, Turkey. [Extracted from the article]

My uncle Davi Kopenawa (Yanomami leader and shaman) managed to fight for the demarcation of our land. (EHUANA YAIRA) In my land there are many shamans, and every generation new people become shamans. In the old days, in the place where our ancestors lived, the forest was like this, everything was fine, and we, the Yanomami of this generation, want to continue existing like this. [Extracted from the article]

This paper will describe the spiritual states of "oneness" experienced by Andean shamans in relation to oceanic states in early infancy and working with trauma in Jungian analysis. The author's work exploring implicit energetic experience with Andean shamans will be referenced with comparisons made to depth psychology, in both theory and in practice. Definitions of Q'echua terms describing different psychic meditative states that Andean shamans enter into will be provided as Andean medicine people have a much more developed language for conceptualizing these experiences. A clinical vignette will be presented that demonstrates how the spaces of implicit connection that occur between an analyst and analysand in the analytic setting can be a catalyst for healing. [ABSTRACT FROM AUTHOR]

This article situates the discourses produced during an anti– yuta shaman campaign in 1913 within a longer trajectory of the changing position of Okinawa's female ritualists following Japan's formal colonization of Okinawa. Women have historically dominated Okinawa's ritual world as its practitioners, but their power and position were less certain by the 1940s. Examining the arguments produced in newspaper articles and by the prominent Okinawan intellectual Iha Fuyū in 1913, this article argues that the campaign contributed to the erosion of these women's position by introducing new ways of thinking that called their relevance to Okinawan society into question. [ABSTRACT FROM AUTHOR]

The restoration and reconstruction of Daur shamanism is classical and representative of the revival of shamanism in contemporary China. The case study of the Daur shamanic oboo ritual in this paper discusses the connotation and classification of oboo. Through a brief description of the main process of the ceremony, the shaman spirits, and the main contents of the divine songs, this paper analyzes the characteristics and functions of the contemporary Daur shaman sacrificing oboo ceremony. The contemporary Daur shamanic oboo ritual also puts forward the concept of "mokun kurə" (mokun circle), which restores the function of the traditional clan organization of mokun, enhances the cohesion of the mokun family, and inspires a sense of responsibility and motivation in the mokun members. [ABSTRACT FROM AUTHOR]