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Copyright of BUGU Journal of Language & Education / BUGU Dil ve Eğitim Dergisi is the property of BUGU Journal of Language & Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article provides a comparative analysis of the phenomena of Old Testament prophets and shamans against five key aspects: their social status, calling, intermediation, fortune-telling and magic, rituals and cosmogony, and gender. Numerous previous attempts to compare Old Testament prophets, shamans and sorcerers were based on the superficial likeness between these phenomena and often were mere descriptions. The key challenge for such a comparison is the choice of sources: Biblical texts were written in prescientific times, and information about shamans was recorded by ethnographers and anthropologists. This study is an attempt to systematize approaches to comparing Biblical prophets with shamans and to conduct an independent comparison of these phenomena. To achieve this goal, it was necessary to solve the following tasks: 1) to consider the problems inherent in the sources; 2) to clarify the basic concepts characterizing these phenomena, and to substantiate the adopted definitions; 3) to highlight the grounds for comparing the Old Testament prophets and Siberian shamans; 4) to conduct a comparison according to the selected criteria; 5) to establish the similarities and differences. The results of the study are that despite the external similarity of the socio-religious role of prophets and shamans, because of their role in mediation between the human and spirit worlds, they have nothing else in common. Firstly, shamans are integrated into the social architecture of their society (tribal affiliation), and prophets can be both part of the social system or be in opposition; the social status of shamans is higher than that of prophets, since they possessed not only spiritual but also real power. Secondly, the calling of prophets and shamans is different (the former, according to the Bible, are called by God for a specific mission, the latter, according to their experience, are tormented by spirits, forcing them to serve them). Thirdly, unlike prophets, shamans are involved in the sphere of magic and divination, and their actions themselves are inscribed in a certain ritual. Fourthly, the cosmological models of prophets and shamans have nothing in common. Finally, gender diversity among shamans is not only wider than among prophets, but also mobile. In conclusion the authors attempt to find a family resemblance between these phenomena are a crude generalization leading to a number of theoretical misunderstandings.

Aiming to introduce various regions throughout history, travels are not only valuable sources for disciplines such as history and geography but also serve as important sources for folklore studies. In addition to documenting the historical and geographical characteristics of the places visited, travel writers also provide insights into the local folk culture. The Travels of Ibn Battûta, written in the 14th century, is one of the valuable works in the Turkish Folklore with the products it had. While describing the places he visited in Anatolia, the author also closely observed the local culture, incorporating legends and parables he encountered in oral tradition into his work. One of the parables Battûta includes in his book is about Mevlâna. This article examines that specific parable within the framework of spiritual dreaming (bade içme/wine motif) a practice traditionally linked to shamanism. The aim of the study is to identify the similarities and differences between the classical "bade içme" ritual and the extraordinary event experienced by Mevlâna. In this context, incidents regarded as "bade içme" experienced by figures such as shamans, warrior saints (alperen), saints (evliya), and minstrels are compared. The fact that this parable still continued to be told a century after Mevlâna indicates that local people had not forgotten beliefs and legends related to the initiation of kams, which originated from Shamanism - an old belief system at that time. In this context, this cultural heritage which experienced some changes and was transferred from shaman to saint / Mevlâna preserved its continuity by passing from him to minstrel. [ABSTRACT FROM AUTHOR]

Evidence of worship and religion in the form of architectural remains is rather scanty before the shift in human behavior, from hunter-gatherers to sedentary communities, and the emergence of permanent settlements. Communal and ritual structures first appeared in the Natufian culture (12,500-9400 BCE) and expanded during the Neolithic period (9400-5300 BCE), alongside the treatment of burials linked to ritual related to ancestor worship. The excavations at Motza's Final PPNB (7100-6700 BCE) layer exposed many nonresidential structures, some presumably used for worship and ritual. Some burials, including the one interpreted here as a shaman burial, included objects of symbolic importance. Cultic structures continued to exist and became more prominent in the LPN (5600-5300 BCE). Architecture and material culture suggest that the non-residential buildings at Motza were designed for community rituals during the PPNB and PN. Interestingly, most of these structures relate to perennial water sources, perhaps indicating their importance in ritual ceremonies. [ABSTRACT FROM AUTHOR]

The non-inflammatory skin disorder known as palmoplantar psoriasis can potentially cause functional impairment. It is a specific type of psoriasis that only affects the palms and soles and includes symptoms like scaling, pustules, cracked skin, erythema, itching, and pain. All skin conditions are listed in Ayurveda under the heading (Kushtha) skin condition. It is compared to Vipadika Kshudra Kushta. Method: A male patient of age 9 years came with complaints of cracks over soles and palms with scaling for 1 year. The patient is treated by Shaman Chikitsa like Avipattikarchurna, Haridra Khanda, Gandhakrasayan, Arogyavardhinivati, Karanja taila, and Padchira ointment for 2 months. Result: The cracks which were present over soles and palm are reduced by Shaman Chikitsa. Conclusion: Thus, it can be said that topical cream application along with oral medication can be treat palmoplantar psoriasis.

ABSTRACT: The non-inflammatory skin disorder known as palmoplantar psoriasis can potentially cause functional impairment. It is a specific type of psoriasis that only affects the palms and soles and includes symptoms like scaling, pustules, cracked skin, erythema, itching, and pain. All skin conditions are listed in Ayurveda under the heading (Kushtha) skin condition. It is compared to Vipadika Kshudra Kushta. Method: A male patient of age 9 years came with complaints of cracks over soles and palms with scaling for 1 year. The patient is treated by Shaman Chikitsa like Avipattikarchurna, Haridra Khanda, Gandhakrasayan, Arogyavardhinivati , Karanja taila , and Padchira ointment for 2 months. Result: The cracks which were present over soles and palm are reduced by Shaman Chikitsa. Conclusion: Thus, it can be said that topical cream application along with oral medication can be treat palmoplantar psoriasis. [ABSTRACT FROM AUTHOR]

The number of shamans, as a category of disaster management stakeholders, has significantly increased in Korea. However, the role of shamans in mitigating the psychological impact of disasters has not been adequately studied. This research explores how to improve the role of shamanism in the field of Korean disaster management toward the ultimate goal of mitigating the psychological impact of disasters. Descriptive content analysis is used to systematically compare the secularism approach with the psychological impact mitigation approach by considering professional shamans, community leaders, educators and researchers, and disaster victims. The most significant finding is that Korea needs to supplement its current secularism approach with the psychological impact mitigation approach. Asian nations could benefit from insights on the significance of behavioral change, cultural competency, neo-shamanism, and multiple networks. The value of this study lies in its more rigorous investigation of Korean shamanism in relation to disaster management compared with previous works. [ABSTRACT FROM AUTHOR]

The Indonesian government's decision to relocate the capital to East Kalimantan carries implications for the indigenous Paser people, raising concerns about the potential diminishment of their rich cultural heritage, including the Nondoi ritual. This qualitative research focuses on understanding the construction of the Paser community identity, explicitly emphasizing the Nondoi ritual deeply rooted in ancestral traditions. This study used an ethnographic method to unveil key characteristics within Paserese society through observations and interviews with traditional leaders, community figures, and mulung (shaman). The findings demonstrate that the Nondoi ritual, enriched with religious, spiritual, noble, social, and morally moderate values, plays a pivotal role in expressing and preserving the identity of the Paser community. As East Kalimantan becomes the new capital, the Nondoi ritual is a vital cultural force strenghtening the Paserese identity amidst evolving socio-cultural landscapes. [ABSTRACT FROM AUTHOR]

This contribution explores the ways the different 'minority' groups inhabiting the Chinese side of the Sino-Russo-Mongolian borderland have negotiated their ethnic and clan belonging through the construction and worship of sacred cairns (oboo) and shamanic burial sites (shindan) throughout the twentieth and twenty-first centuries. Following the emic representation of oboo and shindan as powerful monuments allowing for the symbolic reproduction of life, the article examines how each monument connects a group of people to their native land (nutag) and how it represents an alternative territorial and ethnic marker in the most multiethnic area of the Inner Mongolia Autonomous Region. It will show that the construction and worship of these holy cairns and sites is constitutive of practices that represent a certain idea of the ethnic group as a specific social entity in the borderlands. [ABSTRACT FROM AUTHOR]

Jo Bonnemaison promoted the Archaeology at IRD and wished for a connection with the Cultural Geography. We will use the example of one of our fields in Indonesia the Island of Siberut in the Mentawai Archipelago and its “Flower men”, to discuss the contribution of the Archaeology to the global study of men, techniques and places as a concrete experience of time.

Shamanism has been a long-held practice in Gilgit Baltistan for many years. The goal of this research is to look at shamanism in Gilgit Baltistan culture. Shamans are supposed to have a spiritual connection and the power to communicate with spirits, heal the sick, and guide the souls of the departed to the afterlife. The researcher used a qualitative method for the study and conducted interviews with four shamans in Gilgit, the main city, to collect data to determine the utility of researching shamanism in Gilgit Baltistan. A well-structured interview guide was used to collect data from shamans who practice shamanism. According to the findings, shamans use various healing techniques, such as asking for the client's name and the name of their mother. They conduct precise counting processes using the letters from these names to acquire insights into the client's state and probable diseases, as well as reading facial expressions and subtle indications to gain initial insights into the client's well-being. Another component of their diagnostic method is connecting with the client's spiritual guidance. In some cases, shamanistic diagnosis involves the use of the Quran, and another process involves the shaman burning specific branches of the juniper tree and inhaling its smoke, specific music being played and the shaman dancing on it, which helps him to attract attention, enter a happy mind, slaughter a goat and drink fresh blood from its head, and seek counsel from spirits to find solutions. [ABSTRACT FROM AUTHOR]

This commentary attends to religion and the body as a philosophical approach to decentering Western and Christian traditions in understanding of spiritual healing. Prior soul-centered shamanic soul retrieval theories cannot explain the beliefs and practices of modern Chinese shamans. This commentary draws upon phenomenology of the body to assert that soul retrieval of Chinese shamans is not a purely spiritual mystical event or a purely material event. Rather, it is both. Shamans utilize a body technique to adjust, configure, and reposition the dislocated state of the patient's body by temporarily sharing a body (einleibung) with the patient. Providing this context can foster new approaches to understanding religious and spiritual healing. [ABSTRACT FROM AUTHOR]

Copyright of TURKAV Institute of Public Adminsitration Journal of Social Sciences / TÜRKAV Kamu Yönetimi Enstitüsü Sosyal Bilimler Dergisi is the property of TURKAV Institute of Public Adminsitration Journal of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Megalithic cultures have spread to every location in which there are traces of prehistoric humans on earth. The Korean Peninsula is no exception. The different types of menhir, cromlechs (stone circles), and stone images are not currently popular in English literature. However, approximately 40,000 dolmens (out of 60,000 worldwide) are in this region alone. Indeed, megaliths have been found all over Korea, including the Jeju and Ulleung Islands. Additionally, historical and cultural studies suggest that these sacred sites and their stones are relics dating from at least the late (East Asian) Neolithic Age to the late Bronze Age (c. 3100-300 BCE). Dolmen shapes are divided into table-style, draughtboard-style, and open-style, with the three dolmens of Hwasun, Gochang, and Ganghwa Island even recognized as a World Heritage (UNESCO) site. This article explores the socio-cultural map of the Korean dolmens. It also argues that the dolmens' purpose (e.g., tombs, Feng-Shui, and ritual), their application of cup-marks (leadership, astrology, and healing), and ancient Korean history have significant implications for understanding the prehistoric East Asian life of Gojoseon (2333-108 BCE). [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]

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]

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]

Copyright of REVART: Specialized Review of Theory & Critique of Arts is the property of EDITURA Eurostampa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Mentawaians sing ritual songs enshrined in archaic texts referring to particular primates and birds, while ritual and traditional dances imitate how gibbons, sea eagles, and other animals live in the natural world. Mentawaians craft sculptures of endemic primates and unique birds. The bilou gibbon ape and various other animals also symbolize specific sacred knowledge within the sabulungan spiritual belief system and traditional cosmology of Mentawai society. Although some do succeed in surviving, many older traditions have faded away. Among the traditions which continue intact, this report aims to examine the roles of primates and birds across the arts and in the Mentawai belief system to reveal the profound depth of connection between humanity and the natural world throughout Mentawai traditional culture.

In October 2006 a drum embarked on what is possibly the most extensive journey of any drum at any time. The journey’s ambitions were similarly grand: to serve as a wakeup call to the needs of Mother Earth by linking people, things, and places. What follows is my take on this project in the context of the reclaiming of drums in Sápmi and globalizing discourses on Indigenous religion(s), as well as a focus on object agency and the modes and codes of Indigeneity on the move. I propose ‘drift matter’ (borrowed from the archaeological perspectives of Þóra Pétursdóttir and Bjørnar Olsen) as a concept to consider this case and for the unruliness of afterlives.

Korean shaman rituals (kut) and Balinese temple festivals (odalan) display presence: gods, ancestors, and restless ghosts in Korea; oscillations between demonic and divine in Bali. Both rituals require an artful construction of space, music, costumes, and, in Bali, masks to convey an emotionally resonant sense of encounter. Our discussion begins at the point of intersection between these two traditions, the crossroads from which we follow their divergence, contrasting the work of a shaman (mansin) in Korea with the combination of an entranced medium (pemundut) and a mask empowered by a local tutelary (sesuhunan) in Bali as ultimately very different visual realizations of presence, or "display" in the context of this volume's discussion. We consider how the powerful entities that Korean kut and Balinese odalan engage are ontologically realized through different deployments of bodies and objects in ritual space. The idea of crossroads, intersections, and divergences permits a deeper understanding of resonance and contrast than might be subsumed by the broad headings of "possession rituals" or "ritual theater." [ABSTRACT FROM AUTHOR]

Copyright of Boletín del Museo Chileno de Arte Precolombino is the property of Museo Chileno de Arte Precolombino and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This ethnographic study examines the magico-spiritual identity work and sensegiving, carried out by five indigenous South American shamans engaged in selling and delivering ayahuasca ceremonies. Although ayahuasca tourism is the most popular and pervasive form of psychoactive tourism, shamans are routinely stigmatised from selling indigenous knowledge, either as demonic witch doctors from their local communities, or as drug dealers from the West. Unpacking the shaman identity, this study contributes to our understanding of how this hegemonic supernatural identity is well suited to mitigating stigma, and geared towards dominating the spiritual marketplace. Key findings indicate how the otherworldly is the foundation of the shaman identity, sensegiving, and shamans being viewed as the arbiters of all knowledge, unchallengeable by any other system of knowledge. [ABSTRACT FROM AUTHOR]

In his verbal still-lifes, Ted Hughes reverses the traditional dynamics of scopophilia by putting the human eye under the dying beast’s petrifying gaze. So doing, the poem entwines human and animal into an interval creature entangling human language and animal body, thriving between life and death, in a dimension akin to the bardo—in Tibetan, the “interval between two states” where the shaman is violently put to death by an animal demon to be resurrected as a new lifeform. Hence Hughes’s still-lifes are not only from the interval, but also for the interval period we are going through—the pivotal era known as the Anthropocene, and whose denouement could be self-destructive for our civilization—: they propose profound transformations in our relationship to nature before we reach the point of no return. This paper will illustrate the triple process (reversed scopophilia, human-animal entanglement, dying as a regenerating experience) through three of Ted Hughes’s most violent animal still-lifes: “Pike,” “The Jaguar” and “Second Glance at a Jaguar.”

In this article, the acceptance of women as “shaman” in North and Central Asian Shamanism in the Middle Ages and as “witch” in Continental Europe in the Late Middle Ages in healing practices, their causes and consequences are examined. Historical evidence and indicators of the fact that mankind is interested in its environment at every period of the cultural process, is interested in unknown, mysterious and mystical events and wants to be present in them are discussed. Nowadays, more are regarded as superstition, magic, in the historical process mystical, mysterious and society in extraordinary ways “the secret forces”, as most fundamentally treatment (healing) for the purpose of making, carrying, over time, that can not be achieved in known ways to achieve things, to harm someone, or a team to protect from harm and the secret mystical practices using nature and the laws of nature are applied for the purpose of influencing force are discussed with examples. It has been revealed that spells and magicians were called by different names at different times and geographies. It has been determined that shamanism and witchcraft, which are based on magic and healing (healing) and developed within this framework, also exist with opposite perceptions in different geographies and affect societies. On the other hand, it has been seen that the roles, duties and responsibilities assigned to the sexes determine the positions of men and women in society. In line with these roles, women were sometimes seen to be deified, and sometimes they were thought to be the main source of evil. In this direction, the women who applied the healing practices were evaluated as good in the position of shaman and bad in the position of witch. Shamans and Witch as the determination and evaluation of the social position of women in two different locations and two different identity to represent two contrasting phenomenon, the perception of women in society and history, which shows that this difference can vary how much we think it is important for women and contribute to. For this reason, the paper tries to show that women, who exist in all areas of society, are generally representations of two opposite concepts (good-evil) in different societies as shamans and witches. It has been discussed why the woman who heals the sick with the identity of a shaman is considered sacred and represents goodness, while the woman who initially heals is considered cursed with the identity of a witch and represents evil. Thus, the positioning of women in the context of shaman/witch, good /evil has emerged as an example of the opposite roles that they impose on individuals of the same gender in two different cultures. At the same time, the paper aims to determine how and to what extent the perception of women varies from society to society. In short, this study, which affected at different times and societies are shaped with the same basis, despite the fact that the craft barn and different from the properties of the perceived women as shamans and witch contributions to society through representation in a broad historical perspective of the good and evil are examined. [ABSTRACT FROM AUTHOR]

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Algı ve durum değişikliğine neden olan halüsinojenik bileşikler içeren psikoaktif bitkilerin binlerce yıldır yerli halklar tarafından ritüellerde kullanıldığı bilinmektedir. Bu bağlamda psikoaktif bir içecek olan ayahuasca eski zamanlardan beri Amazon ormanlarında yaşayan çok sayıda yerli kabilenin dinî, tıbbî, sosyal ve sanatsal yaşamlarında önemli bir yere sahiptir. Ayahuascayı insanın ruhsal dünyaya ilişkin algısını açmanın bir aracı olarak gören şamanlar onu büyü, kehanet, hastalıkların teşhisi ve tedavisi, avcılık vs. gibi çok çeşitli amaçlar için kullanmışlardır. Ayahuasca Amazon Ormanı’na özgü Banisteriopsis caapi ve Psychotria viridis isimli iki bitkinin karıştırılıp kaynatılmasıyla elde edilen bir özdür. Bu iki bitkinin aktif kimyasal bileşenleri arasında harmin, harmalin, tetrahidroharmin ve dimetiltriptamin (DMT) bulunur. Her iki bitki de tek başına alındığında gözle görülür bir etki oluşturmamaktadır. Bununla birlikte iki bitki saatlerce birlikte demlendiğinde bahsi geçen bileşiklerin etkileşimi sayesinde olağanüstü bir vizyoner duruma neden olmaktadır. Ayahuascanın başlıca işlevi oluşturduğu bu vizyonlar aracılığıyla diğer âlemlerle teması sağlamaktır. İçecek bu teması mümkün kılan halüsinojenik vizyonları nedeniyle Amazon grupları arasında toplu törenlerde manevî rehberlik, ruhlardan korunma, bilgi edinme ve ayrıca hastalıkları tedavi etme aracı olarak kullanılmaktadır. Yerliler bu bitkinin tesiri altında oluşan vizyonlar yoluyla önemli bilgilere erişerek kendilerine ve evrene dair hakikatleri idrak ettiklerini belirtmektedir. Bunun yanı sıra ayahuasca ritüelinin kabilenin manevî ve kültürel birikimini nesilden nesile aktaran sosyal bir ağ vazifesi de yürüttüğü görülmektedir. Bütün bu unsurları ile ayahuasca törenleri yüzyıllardır bu bölgedeki en önemli manevî ritüeli oluşturmaktadır. Ancak yerliler için ayahuasca saygıyla ve doğru koşullar altında alınması gereken çok güçlü bir içecektir, aksi takdirde gelişigüzel kullanımı aydınlatıcı olmaktan çok tehlikeli ve çoğu zaman kafa karıştırıcı bir deneyime dönüşebilir. Kullanımı muhtemelen yağmur ormanlarının sakinleri arasında ortaya çıkmasına rağmen, ayahuascanın bugün Brezilya başta olmak üzere Güney Amerika’daki büyük şehir merkezlerinin çoğunda ve ayrıca Amerika Birleşik Devletleri, Hollanda, İspanya, İtalya ve hatta Japonya’da kullanıldığı kaydedilmektedir. Günümüzde coğrafi ve kültürel sınırlarının çok ötesine taşınmış olan ayahuasca hakkında Batı’da pek çok eser kaleme alınmıştır ve konu çeşitli yönleriyle araştırılmaya devam etmektedir. Ülkemizde ise Dinler Tarihi alanında Amazon yerlilerinin kutsal kabul ettiği ayahuasca ile ilgili müstakil bir araştırma bulunmamaktadır. Bu çalışma ile ayahuascanın özellikleri, ayahuasca ritüelinin nasıl icra edildiği, ritüel sırasında meydana gelen vizyonlar, ritüelin Amazon havzasındaki yerliler için anlam ve önemi gibi hususları ele alarak alanımızda konu ile ilgili yapılacak olan araştırmalara katkı sağlamayı amaçlamaktayız.

The article proposes a phenomenological vision on the history of demonology and the demonic imaginary starting with the shamanic model. Three qualities of the shaman are important in the birth of demonology: sense perception, knowledge and self-control. With the passage of shamanic practices to religious practices, these qualities will not be lost. On the contrary, they will survive in the religious cults of polytheism, contituting the three classes of demonological practice: sensorial, gnostic and exorcistic. My research is focused on this perspective. The image I have tried to reshape on the birth of polytheistic demonology is closely related to the pre-monotheistic demonic imaginary, whose "palette" of deities and demons is infinitely larger than anything in as far as the history of religions has managed to recover.

This article presents a Buryat shamanic ritual observed in July 2015 in north-eastern Mongolia, in the village of Bayan-Uul (Dornod region). During the buyan ritual, the participants “make merits” in the name of two deceased persons with the intention of successfully reincarnating both souls. This article offers an analysis of the ritual, focusing on interactions and on the participants’ placement in time and space, highlighting the reconfigurations of relations between the participants. This approach shows how the shaman positions herself as a mediator within the ritual and manages to establish communication between the living and the dead. This particular form of mediation with the invisible highlights the intrinsically ambiguous nature of Mongolians’ relations with the dead.

The paper discusses current scientific issues related to the study of the traditional worldview and ritualism of the Khakas people. The work is focused on the analysis of the traditional festival of veneration of “land-water” by the Kyzyls — an ethnic group of the Khakas living in the northern part of Khakassia and in the south of Krasnoyarsk Krai. The characteristic of the ritual complex associated with the worship of the host-spirits is presented: the land spirits (mountains) — tag taig, and the water spirits (springs, lakes, rivers) — sug taiyg. The main sources of the research are unpublished field ethnographic materials. Archival ethnographic information related to this topic, collected in the 1970s by M.S. Usmanova and other researchers from the Tomsk State University, are introduced in the scientific discourse. In the process of studying the indicated problem, it was found that in the culture of the Khakas, including the Kyzyl people, an important place was given to the worship of their native land — sher-sug taiyg. In the religious-mythological consciousness, its specific personification was the spirit-masters of the mountains — tag eezi, and the water spirits — sug eezi. This worldview was due to the natural landscape of the territory in which they live. It features a mountainous terrain with a range of diverse water bodies — the streams, rivers, lakes, etc. The daily domestic life and economic activities of the ethnic community in question were directly related to them. It is argued that in the worldview of the people, connection between the human and nature goes beyond the framework of rational interaction. They were convinced of the close mystical interrelation of natural objects with the life and well-being of people. One of the common ways to maintain a steady balanced relationship between them was the rituals of sacrifice and celebration of these supernatural beings. It was found that in the cult practice of the Kyzyls, the sher-sug taiyg included two or even three specialized rites — tag / kol / sug taiyg, which were closely interconnected with each other and formed a single ritual complex. This sacralized event was held on a regular basis. It had a collective nature with a strictly defined structure, incorporating the leader and other immediate participants, as well as the victim themselves.

Kulung is one of the clans under Rai community in Sikkim. Traditionally, among Kulung Rai, the concept of somodakha/tobburiri (health), tukkha (illness) and somori (disease) are completely directed by their belief in supernatural beings and have their own traditional system to deal with. Traditional healers have the most important role to play in Kulung Rai society as they are consider as equally important or sometimes more important than modern health care practitioners because the community believes that in case of any health issues, it is essential to consult traditional healers as sometimes it is e-sum-deo-chi (good spirits) or potomaer-chi (bad spirits), that make people suffer from numerous health issues, hence, worshiping or appeasing them or to ward off is crucial. This paper discusses the concept of health, illness and disease and the role of traditional healers among the Kulung Rai community in detail. Further, the paper analyzes how a traditional Kulung Rai community negotiates the modern medical health care facilities with the indigenous/traditional knowledge systems and practices particularly in Sikkim. The paper brings critical perspective on the overall health seeking behaviour of the Kulung Rai community in Sikkim. [ABSTRACT FROM AUTHOR]

In the history of music there are mystical figures or characters that through rituals and ceremonies full of sounds, songs and dance have been leading different human groups through different emotional and spiritual states. These figures are often called sorcerers or shamans, a term that refers to "the quality of diviner, mediator or healer", i.e., a chosen being; it defines those who invoke powers through the mind and body, which music regulates and merges. This definition presented by González R (2008) in his book "El mundo en el oído" evidences an alliance between the uncertain and music: the magical. These figures could it be present in the cities of the 21st century? Where would we place this character? During the 20th century, the presence of music, its technological development and reproducibility, and the appearance of multiple musical genres changed the way of approaching and enjoying it. Thus, it is how towards the decade of the 50's a figure began to become popular that was linking different musical samples through the radio, live performances, etc.; that were influencing through the sound to the listeners. In this way, the following essay addresses the figure of the DJ as the one who leads, connects and communicates different individualities under a common sound rituality that besides exalting emotions creates alternative spaces of connection and timeless catharsis, that is to say, a shamanic experience in the present. [ABSTRACT FROM AUTHOR]

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Folk Medicine, which is as old as human history, still maintains its functionality with the practical methods applied in the diagnosis and treatment of some diseases, although modern medical science is advancing and developing day by day. Kazakh Folk Medicine which has a rich and deep-rooted history, is based on belief systems such as Shamanism and Totemism. Today’s folklore, by feeding from different sources up to present and named the origins of folk physicians differently, such as bakshi, labor, awliya, medical, lover, balger, molla, have been examined. In Kazakh bakhshi and medicine a large number of folk physicians have lived and are still living, especially the bakhsi, whose inspiration is Dede Korkut and hiz melody. In this study, some applications of bakhsis who accept Korkut Ata as her master are given. The history and development period of Bakhsi tradition not only in the region where they lived, but also in all Kazakh regions, the source of transition to bakhsi, the place, duty and opinions of the Bakhsian and the opinions put forward about them,in society, The special clothes of Bakhsi and the instruments that are considered to be very important and sacred during the ritual will be introduced and evaluated. In our study, it was emphasized that the treatment methods of the Bakshi, which are the first practitioners of Kazakh folk medicine, were determined and changed shape by going through time.The identification of cultural codes and their transfer to the next generations can be realized in many different ways. When we examine the sources that have survived until today, we see that there are studies based on time-spaceperson-trio. It is aimed to understand, describe and introduce to the science world how Kazakh folk medicine methods and those who carry out this work struggle to exist in the cultural transition period and how it changes shape afterwards.

This paper provides a method- and theory-focused assessment of religious behavior based on cross-cultural research that provides an empirically derived model as a basis for making inferences about ritual practices in the past through an ethnological analogy. A review of previous research provides an etic typology of religious practitioners and identifies their characteristics, selection-function features, the societal configurations of practitioners, and the social complexity features of the societies where they are found. New analyses reported here identify social predictors of the individual practitioner types in their relationships to subsistence and sociopolitical conditions (foraging, intensive agriculture, political integration, warfare, and community integration). These relations reveal the factors contributing to social evolution through roles of religious organization in the operation of cultural institutions. The discussion expands on the previous findings identifying fundamental forms of religious life in the relations of the selection processes for religious practitioner positions to their principal professional functions. These relationships reveal three biogenetic structures of religious life involving (1) alterations of consciousness used in healing rituals, manifested in a cultural universal of shamanistic healers; (2) kin inheritance of leadership roles providing a hierarchical political organization of agricultural societies, manifested in priests who carry out collective rituals for agricultural abundance and propitiation of common deities; and (3) attribution of evil activities, manifested in witches who are persecuted and killed in subordinated groups of societies with political hierarchies and warfare. These systematic cross-cultural patterns of types of ritualists and their activities provide a basis for inferring biogenetic bases of religion and models for interpreting the activities, organization, and beliefs regarding religious activities of past societies. Cases are analyzed to illustrate the utility of the models presented. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Philosophy, Culture & Political Science is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)