Hostname: page-component-848d4c4894-hfldf Total loading time: 0 Render date: 2024-06-06T03:59:42.376Z Has data issue: false hasContentIssue false
  • English
  • Français

Afterword

Published online by Cambridge University Press:  28 February 2024

Roberte N. Hamayon
Get access Rights & Permissions [Opens in a new window]

Extract

There are as many authors as there are forms of shamanism, and as many points of view on the subject as there are authors. The fact that there is no consensus on the definition of the term shamanism is probably neither accidental nor much of a disadvantage. Is not a certain amount of vagueness appropriate to a phenomenon marked by so much diversity and vitality? For that reason, would it not be more profitable to focus the investigation of the term on the ultimate limits of its applicability? Primitive, shamanism continues to be reborn. Rooted in nature, it has blossomed in great industrial cities. Animistic, it has enriched the popular foundation of the great religions without modeling its own practices on them. Instead, shamanism has sometimes manifested itself in grand recurring rituals that celebrate ethnic identity; at other times, it has been an instrument used by private individuals to channel the course of events in a direction favorable to them or, more often, to make sure that their course is not unfavorable. To someone suffering from a psychic burden, shamanism can represent a priceless instrument that will offer relief, or help in being reassimilated into the community. For the expert practitioner, shamanism can be a means to personal advancement. Even when scorned by all and, in some cases, combated, shamanism has found a way to adapt itself everywhere.

Type
Research Article
Information
Diogenes , Volume 40 , Issue 158 , June 1992 , pp. 169 - 180
Copyright
Copyright © 1992 Fédération Internationale des Sociétés de Philosophie / International Federation of Philosophical Societies (FISP)

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1. A. Van Gennep, “De l'emploi du mot ‘chamanisme,”' Revue de l'histoire des reli gions, 1903, XLVII, pp. 51-57.

2. M. Eliade, Le Chamanisme et les techniques archaiques de l'exstase, Paris, Payot, 1951.

3. This mysticism is latent in the Orthodox sources he relies on.

4. Les Éditions du Cerf, 1991, pp. 91-105.

5. The use by R.I. Heinze of the term “shamanic” to mean the activities of the shaman and “shamanistic” for those of non-shamans reflects this distinction (author's note).While respecting Heinze's distinction, the translator also uses, when helpful, the term “shamanic” to designate qualities of the shaman and “shamanis tic” to designate qualities of shamanism (translator's note).

6. É. Lot-Falck, “Psychopathes et chamanes yakoutes”, in J. Pouillon and P. Maranda (eds), Echanges et communications. Mélanges offerts à Cl. Lévi-Strauss… Paris/La Haye, Mouton 1971, II, pp. 115-129.

7. G. Rouget, La Musique et la Transe. Esquisse d'une théorie générale des relations de la musique et de la possession, Paris, Gallimard 1980.

8. A.I. Siikala, The Ritual Technique of the Siberian Shaman, Helsinki, Academia Scientiarum Fennica 1978.