Search results for 'Shamanism' (try it on Scholar)

151 found
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  1.  23
    Hillary S. Webb (2013). Expanding Western Definitions of Shamanism: A Conversation with Stephan Beyer, Stanley Krippner, and Hillary S. Webb. Anthropology of Consciousness 24 (1):57-75.
    Where has the Western attraction to the study and practice of shamanic techniques brought us? Where might it take us? In what ways have our Western biases and philosophical underpinnings influenced and changed how shamanism is practiced, both in the West and in the traditional cultures out of which they emerged? Is it time to stop using the umbrella term “shamanism” to refer to such diverse cross-cultural practices? What are our responsibilities, both as researchers and as spiritual seekers? (...)
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  2. Evgenia Fotiou (2016). The Globalization of Ayahuasca Shamanism and the Erasure of Indigenous Shamanism. Anthropology of Consciousness 27 (2):151-179.
    Ayahuasca is a hallucinogenic plant mixture used in a ceremonial context throughout western Amazonia, and its use has expanded globally in recent decades. As part of this expansion, ayahuasca has become popular among westerners who travel to the Peruvian Amazon in increasing numbers to experience its reportedly healing and transformative effects. Drawing from ethnographic fieldwork in and around the area of Iquitos, Peru, the epicenter of ayahuasca tourism, this paper focuses on some of the problematic aspects of western engagement with (...)
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  3. Robert E. Ryan (2002). Shamanism and the Psychology of C.G. Jung: The Great Circle. Vega.
    Carl Jung's work played an important role in shaping modern psychology. Through a thorough exploration of Jung's psychological ideas and the ancient beliefs of shamanistic cultures, this unique investigation unveils startling parallels between the two. As different as they may seem at first glance, these two branches of human paradigm and belief have amazing similarities in structure and function. Interspersed with the writings of Jung, this fascinating account traces the forces and patterns of symbolism common to shamanism and depth (...)
     
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  4.  28
    Donald Sandner & Steven H. Wong (eds.) (1997). The Sacred Heritage: The Influence of Shamanism on Analytical Psychology. Routledge.
    Although in modern times and clinical settings, we rarely see the old characteristics of tribal shamanism such as deep trances, out-of-body experiences, and soul retrieval, the archetypal dreams, waking visions and active imagination of modern depth psychology represents a liminal zone where ancient and modern shamanism overlaps with analytical psychology. These essays explore the contributors' excursions as healers and therapists into this zone. The contributors describe the many facets shamanism and depth psychology have in common: animal symbolism; (...)
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  5.  49
    Michael Winkelman (2004). Shamanism as the Original Neurotheology. Zygon 39 (1):193-217.
  6.  20
    Bonnie Glass-coffin (2010). Shamanism and San Pedro Through Time: Some Notes on the Archaeology, History, and Continued Use of an Entheogen in Northern Peru. Anthropology of Consciousness 21 (1):58-82.
    This paper discusses archaeological, historical, and contemporary ethnographic evidence for the use of the San Pedro cactus in northern Peru as a vehicle for traveling between worlds and for imparting the “vista” (magical sight) necessary for shamanic healers to divine the cause of their patients' ailments. Using iconographic, ethnohistorical, and ethnographic evidence for the uninterrupted use of this sacred plant as a means of access to the Divine and as a tool for healing, it describes the relationship between San Pedro, (...)
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  7.  12
    Stanley Krippner & Allan Combs (2002). Stanley Krippner and Allan Combs, The Neurophenomenology of Shamanism: An Essay Review. Journal of Consciousness Studies 9 (3):77-82.
    Michael Winkelman, who is a senior lecturer in the department of anthropology, Arizona State University, and director of its ethnographic field school, has provided a rich overview of the neurophenomenology of shamanism in his book, Shamanism: The Neural Ecology of Consciousness. Written in the tradition of Laughlin, McManus, and d'Aquili's 1992 classic, Brain, Symbol, and Experience: Toward a Neurophenomenology of Consciousness, Winkelman considers shamanism in many of its facets. He explores shamanism's social and symbolic content, and (...)
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  8.  1
    Esther Jean Langdon (2016). The Revitalization of Yajé Shamanism Among the Siona: Strategies of Survival in Historical Context. Anthropology of Consciousness 27 (2):180-203.
    This article outlines the transformations of yajé shamanism among the Siona Indians of the Northwest Amazon Basin of Colombia. The shaman's role and the political and sacred use of yajé rituals have changed since colonial times and can be seen as a result of adaptive strategies for survival. This study examines the factors that have contributed to the current revitalization due to state and popular representations of the ecological and wise Indian. Although Gow and Taussig argue that ayahuasca (...) in Peru and folk healing in Colombia rose out of colonial domination and proletarian concerns, Siona shamanic practices are best understood as a transfiguration and result of their particular response to outside forces. Their contemporary use of yajé reflects this past and the discourse, aesthetics, expectations, and demands of the larger society. (shrink)
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  9.  2
    Michael Winkelman (2012). Shamanism in Cross-Cultural Perspective. International Journal of Transpersonal Studies 31 (2):47-62.
    This article reviews the origins of the concept of the shaman and the principal sources of controversy regarding the existence and nature of shamanism. Confusion regarding the nature of shamanism is clarified with a review of research providing empirical support for a cross-cultural concept of shamans that distinguishes them from related shamanistic healers. The common shamanistic universals involving altered states of consciousness are examined from psychobiological perspectives to illustrate shamanism’s relationships to human nature. Common biological aspects of (...)
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  10.  2
    Penny Bernard (2006). Book Review Companion Guides to Contemporary Shamanism By Hillary S. Webb (2003), Hillary S. Webb (2004). [REVIEW] Indo-Pacific Journal of Phenomenology 6 (2).
    Exploring Shamanism: Using Ancient Rites to Discover the Unlimited Healing Powers of Cosmos and Consciousness . Franklin Lakes, NJ: New Page Books. Soft Cover (222 pages). $19.95 (ISBN: 978 1 56414 663 4) Travelling between the Worlds: Conversations with Contemporary Shamans . Charlottesville, VA: Hampton Roads Publishing Company, Inc. Soft Cover (320 pages). $19.95 (ISBN: 978 1 57174 403 7) Indo-Pacific Journal of Phenomenology , Volume 6, Edition 2 August 2006.
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  11. Margaret Laurel Allen & Meredith Sabini (1997). Renewal of the World Tree: Direct Experience of the Sacred as a Fundamental Source of Healing in Shamanism, Psychology, and Religion. In Donald Sandner & Steven H. Wong (eds.), The Sacred Heritage: The Influence of Shamanism on Analytical Psychology. Routledge
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  12. Hori Ichirii (1975). Shamanism in Japan. Japanese Journal of Religious Studies 214:231.
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  13. Penny Bernard (2006). Companion Guides to Contemporary Shamanism Exploring Shamanism: Using Ancient Rites to Discover the Unlimited Healing Powers of Cosmos and Consciousness, Hillary S. Webb Travelling Between the Worlds: Conversations with Contemporary Shamans, Hillary S. Webb: Book Review. [REVIEW] Indo-Pacific Journal of Phenomenology 6 (2):1-3.
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  14. Timothy L. Hubbard (2003). Further Correspondences and Similarities of Shamanism and Cognitive Science: Mental Representation, Implicit Processing, and Cognitive Structures. Anthropology of Consciousness 14 (1):40-74.
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  15. Peter N. Jones (2006). Shamanism: An Inquiry Into the History of the Scholarly Use of the Term in English-Speaking North America. Anthropology of Consciousness 17 (2):4-32.
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  16. J. Barbier & C. Barbier-Locquard (1992). Shamanism and Psychoanalysis. Diogenes 40 (158):165-167.
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  17.  65
    N. Revel, J. C. Gage & P. Railing (1998). "As If in a Dream ...": Epics and Shamanism Among Hunters. Palawan Island, The Philippines. Diogenes 46 (181):7-30.
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  18.  5
    Douglass Price‐Williams & Dureen J. Hughes (1994). Shamanism and Altered States of Consciousness. Anthropology of Consciousness 5 (2):1-15.
  19.  86
    C. Hung-Youn (1999). Cultural Interbreeding Between Korean Shamanism and Imported Religions. Diogenes 47 (187):50-61.
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  20.  11
    Joan B. Townsend (2004). Individualist Religious Movements: Core and Neo‐Shamanism. Anthropology of Consciousness 15 (1):1-9.
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  21.  2
    I. M. Lewis (2003). Trance, Possession, Shamanism and Sex. Anthropology of Consciousness 14 (1):20-39.
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  22. Manuel Almendro (2000). The Healing Power of Shamanism in Transpersonal Psychology. International Journal of Transpersonal Studies 19:49-57.
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  23.  6
    Timothy L. Hubbard (2002). Some Correspondences and Similarities of Shamanism and Cognitive Science: Interconnectedness, Extension of Meaning, and Attribution of Mental States. Anthropology of Consciousness 13 (2):26-45.
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  24.  11
    Peggy A. Wright (1991). Rhythmic Drumming in Contemporary Shamanism and Its Relationship to Auditory Driving and Risk of Seizure Precipitation in Epileptics. Anthropology of Consciousness 2 (3‐4):7-14.
  25.  44
    A. Lewitzky & J. H. Labadie (1957). Myths and Rites of Shamanism. Diogenes 5 (17):33-44.
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  26.  9
    G. E. W. (1965). Shamanism. [REVIEW] Review of Metaphysics 18 (4):774-774.
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  27.  1
    David S. Whitley (1998). Cognitive Neuroscience, Shamanism and the Rock Art of Native California. Anthropology of Consciousness 9 (1):22-37.
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  28.  16
    Eugene Newton Anderson (2006). Healing Powers and Modernity: Traditional Medicine, Shamanism, and Science in Asian Societies (Review). Philosophy East and West 56 (4):702-703.
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  29.  29
    Nicholas Humphrey, Commentary on Michael Winkelman, 'Shamanism and Cognitive Evolution'.
    ‘The shamanic context of cave art is attested by a number of features’, Michael Winkelman writes (p.6); and, scarcely pausing for breath, he proceeds to reel off as if they were matters of established fact a list of co njectures about the authorship and meaning of ice-age cave paintings. We are t o conclude, without question apparently, that ‘cave art images represent shamanic activities and altered states of consciousness, and the subterranean rock art sites were used for shamanic vision questing’ (...)
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  30.  24
    V. N. Basilov (1992). Islamic Shamanism Among Central Asian Peoples. Diogenes 40 (158):5-18.
  31.  6
    Michael Winkelman (1990). Shamanism and Altered States of Consciousness". Anthropology of Consciousness 1 (1‐2):12-14.
  32.  19
    Nicholas Humphrey (2002). Shamanism and Cognitive Evolution [Commentary on Michael Winkelman]. Philosophical Explorations.
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  33.  4
    John R. Baker (1996). The Nature of Shamanism: Substance and Function of a Religious Metaphor. Anthropology of Consciousness 7 (2):28-30.
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  34. Larry Peters (1978). Psychotherapy in Tamang Shamanism. Ethos: Journal of the Society for Psychological Anthropology 6 (2):63-91.
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  35. Larry Peters (1978). Psychotherapy in Tamang Shamanism. Ethos 6 (2):63-91.
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  36.  3
    S. -N. Kim (1992). Dances of Toch'aebi and Songs of Exorcism in Cheju Shamanism. Diogenes 40 (158):57-68.
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  37.  1
    Kirsten Bonde (1996). Sorecery and Shamanism: Curanderos and Clients in Northern Peru:Sorcery and Shamanism: Curanderos and Clients in Northern Peru. Anthropology of Consciousness 7 (2):30-31.
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  38.  5
    Eva Jane Neumann Fridman (1999). Buryat Shamanism: Home and Hearth — A Territorialism of the Spirit. Anthropology of Consciousness 10 (4):45-56.
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  39.  12
    A. Guillemoz (1992). Seoul, the Widow, and the Mudang: Transformations of Urban Korean Shamanism. Diogenes 40 (158):115-127.
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  40.  5
    Andrei Vinogradov (1999). "After the Past, Before the Present": New Shamanism in Gorny Altai. Anthropology of Consciousness 10 (4):36-44.
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  41.  11
    R. N. Hamayon (1992). Stakes of the Game: Life and Death in Siberian Shamanism. Diogenes 40 (158):69-85.
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  42.  9
    P. Mitrani (1992). A Critical Overview of the Psychiatric Approaches to Shamanism. Diogenes 40 (158):145-164.
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  43.  4
    Adam J. Rock & Lance Storm (2012). Shamanism, Imagery Cultivation, and Psi-Signal Detection: A Theoretical Model, Experimental Protocol, and Preliminary Data. International Journal of Transpersonal Studies 31 (2).
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  44.  4
    Michael Ripinsky‐Naxon (1999). The Soul of Shamanism: Western Fantasies, Imagnal Realities. Anthropology of Consciousness 10 (4):83-85.
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  45.  3
    Geoffrey Russom (1991). Stephen O. Glosecki, Shamanism and Old English Poetry.(Albert Bates Lord Studies in Oral Tradition, 2; Garland Reference Library of the Humanities, 905.) New York and London: Garland, 1989. Pp. Xv, 257; 17 Black-and-White Figures, 1 Black-and-White Photograph. $33. [REVIEW] Speculum 66 (3):637-639.
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  46.  4
    Takafumi Iida (1988). Folk Religion Among the Koreans in Japan: The Shamanism of the “Korean Temples. Japanese Journal of Religious Studies 15 (2-3).
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  47.  4
    M. Matarasso (1992). Toornarsuk, or Shamanism Upside Down. Diogenes 40 (158):129-131.
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  48.  3
    Michael Ripinsky Naxon (1993). Shamanism: Soviet Studies of Traditional Religion in Siberia and Central Asia. Anthropology of Consciousness 4 (1):15-16.
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  49.  3
    Dorothy Koenigsberger (1993). Shamanism and the Eighteenth Century. History of European Ideas 17 (2-3):354-355.
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  50.  3
    William S. Lyon (1993). Spiritual Dimensions of Healing:From Native Shamanism to Contemporary Health Care. Anthropology of Consciousness 4 (4):17-18.
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