Healing with Form, Energy and Light: The Five Elements in Tibetan Shamanism, Tantra and Dzogchen

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Hoppál, Mihály (1975). "Az uráli népek hiedelemvilága és a samanizmus [The belief system of Uralic peoples and the shamanism]". In Hajdú, Péter (ed.). Uráli népek. Nyelvrokonaink kultúrája és hagyományai[ Uralic peoples / Culture and traditions of our linguistic relatives] (in Hungarian). Budapest: Corvina Kiadó. pp.211–233. ISBN 963-13-0900-2. Native History: A Non-Traditional Sweat Leads to Three Deaths." Indian Country Today. 8 Oct 2013. Accessed 24 May 2021. Philip Jenkins, Dream Catchers: How Mainstream America Discovered Native Spirituality. New York: Oxford University Press, 2004. ISBN 978-0-19-516115-1 Sound mimesis in various cultures may serve other functions not necessarily related to shamanism: practical goals such as luring game in the hunt; [59] or entertainment ( Inuit throat singing). [59] [60] Initiation and learning [ edit ]

Neoshamanism refers to new forms of shamanism. It usually means shamanism practiced by Western people as a type of New Age spirituality, without a connection to traditional shamanic societies. [1] It is sometimes also used for modern shamanic rituals and practices which, although they have some connection to the traditional societies in which they originated, have been adapted somehow to modern circumstances. This can include "shamanic" rituals performed as an exhibition, either on stage or for shamanic tourism, [2] [1] as well as modern derivations of traditional systems that incorporate new technology and worldviews. [3] History [ edit ] a b c d e Aldred, Lisa (Summer 2000). "Plastic Shamans and Astroturf Sun Dances: New Age Commercialization of Native American Spirituality" (PDF). The American Indian Quarterly. Lincoln, Nebraska: University of Nebraska Press. 24 (3): 329–352. doi: 10.1353/aiq.2000.0001. PMID 17086676. S2CID 6012903. The shaman – trailer. Nganasan tribe (streamed). YouTube. Archived from the original on 18 December 2021. George Devereux, "Shamans as Neurotics", American Anthropologist, New Series, Vol. 63, No. 5, Part 1. (Oct., 1961), pp.1088–1090. permission is required to reuse all or part of the article published by MDPI, including figures and tables. ForRichtsfeld, Bruno (1989). "Die Mandschu-Erzählung "Nisan saman-i bithe" bei den Hezhe". Münchner Beiträge zur Völkerkunde. 2: 117–155. Singh, Manvir. "Modern shamans: Financial managers, political pundits and others who help tame life's uncertainty". The Conversation . Retrieved May 2, 2019. Hultkrantz (Honorary Editor in Chief): Shaman. Journal of the International Society for Shamanistic Research

The term has been criticized [ by whom?] for its perceived colonial roots, and as a tool to perpetuate perceived contemporary linguistic colonialism. By Western scholars, the term "shamanism" is used to refer to a variety of different cultures and practices around the world, which can vary dramatically and may not be accurately represented by a single concept. Billy-Ray Belcourt, an author and award-winning scholar from the Driftpile Cree Nation in Canada, argues that using language with the intention of simplifying culture that is diverse, such as Shamanism, as it is prevalent in communities around the world and is made up of many complex components, works to conceal the complexities of the social and political violence that Indigenous communities have experienced at the hands of settlers. [27] Belcourt argues that language used to imply “simplicity” in regards to Indigenous culture, is a tool used to belittle Indigenous cultures, as it views Indigenous communities solely as a result of a history embroiled in violence, that leaves Indigenous communities only capable of simplicity and plainness. Boglár, Lajos (2001). A kultúra arcai. Mozaikok a kulturális antropológia köreiből. TÁRStudomány (in Hungarian). Budapest: Napvilág Kiadó. ISBN 978-963-9082-94-6. The title means "The faces of culture. Mosaics from the area of cultural anthropology". The Modern English word shamanism derives from the Russian word šamán, which itself comes from the word samān from a Tungusic language [7] – possibly from the southwestern dialect of the Evenki spoken by the Sym Evenki peoples, [8] or from the Manchu language. [9] The etymology of the word is sometimes connected to the Tungus root sā-, meaning "to know". [10] [11] However, Finnish ethnolinguist Juha Janhunen questions this connection on linguistic grounds: "The possibility cannot be completely rejected, but neither should it be accepted without reservation since the assumed derivational relationship is phonologically irregular (note especially the vowel quantities)." [12] An Altai Kizhi or Khakas shaman woman – her exact origin cannot be ascertained from the image alone. Early 20th century. [68] Shaman holding a séance by fire. Settlement Kyzyl, region Tuva, Russia Demographics [ edit ] Witzel, Michael (2011). "Shamanism in Northern and Southern Eurasia: their distinctive methods and change of consciousness" (PDF). Social Science Information. 50 (1): 39–61. doi: 10.1177/0539018410391044. S2CID 144745844.Wallis, R.J. (2003). Shamans/neo-Shamans: Contested Ecstasies, Alternative Archaeologies, and Contemporary Pagans. Routledge. p.25. ISBN 978-0-415-30202-9 . Retrieved 2023-03-01. Adler, Jonathan. 2012. Living into the story: Agency and coherence in a longitudinal study of narrative identity development and mental health over the course of psychotherapy. Journal of Personality and Social Psychology 102: 367–89. [ Google Scholar] [ CrossRef] [ PubMed] Kleivan, I.; B. Sonne (1985). Eskimos: Greenland and Canada. Iconography of religions, section VIII, "Arctic Peoples", fascicle 2. Leiden, The Netherlands: Institute of Religious Iconography • State University Groningen. E.J. Brill. ISBN 90-04-07160-1. Gabus, Jean: A karibu eszkimók. Gondolat Kiadó, Budapest, 1970. (Hungarian translation of the original: Vie et coutumes des Esquimaux Caribous, Libraire Payot Lausanne, 1944.) It describes the life of Caribou Eskimo groups. Vajda, Edward J. "The Altai Turks". Archived from the original on 6 May 2017 . Retrieved 10 September 2007.

Hoppál, Mihály (1998). "A honfoglalók hitvilága és a magyar samanizmus". Folklór és közösség (in Hungarian). Budapest: Széphalom Könyvműhely. pp.40–45. ISBN 978-963-9028-14-2. The title means "The belief system of Hungarians when they entered the Pannonian Basin, and their shamanism". Fienup-Riordan, Ann (1994). Boundaries and Passages: Rule and Ritual in Yup'ik Eskimo Oral Tradition. Norman, Oklahoma: University of Oklahoma Press. ISBN 978-0-585-12190-1. The assistant of an Oroqen shaman (called jardalanin, or "second spirit") knows many things about the associated beliefs. He or she accompanies the rituals and interprets the behaviors of the shaman. [81] Despite these functions, the jardalanin is not a shaman. For this interpretative assistant, it would be unwelcome to fall into a trance. [82] Ecological aspect [ edit ]

Rydving, Hakan (2011). "Le chamanisme aujourd'hui: constructions et deconstructions d'une illusion scientifique". Études Mongoles et Siberiennes, Centrasiatiques et Tibétaines. 42 (42). doi: 10.4000/emscat.1815. Freuchen, Peter (1961). Book of the Eskimos. Cleveland • New York: The World Publishing Company. ISBN 978-0-449-30802-8. Goulais, Bob (2009-10-24). "Editorial: Dying to experience native ceremonies". North Bay Nugget. Archived from the original on 2011-08-09. Many First Nations people, especially us traditional folks, are up in arms over the misappropriation of our traditional ceremonies in the wake of the deaths of two people in a non-native sweat lodge at an Arizona resort earlier this month.