Shamanism, Discourse, Modernity

Alberts, Thomas Karl

doi:10.4324/9781315608815

Cited by 11 publications

(5 citation statements)

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“…And still, all contemporary definitions of both shamanism and neo-shamanism highlight the induction, application and primary importance of "trance", "ecstasy", or "altered states of consciousness"; or as Alberts writes, they "generally emphasise three elements: A shaman is someone who 1) enters a trace-state [sic] in which they 2) journey into a spirit world 3) on behalf of or in service to a community". 14 This is interesting, as in my own experience with Indigenous ritual specialists, I found that the most esteemed specialists would interact with the spirits without entering altered states. Here's the next contradiction: most often, Indigenous ritualists do not even themselves go into "trance".…”

Section: Altered States and The Sound Of The Drummentioning

confidence: 84%

The Shaman’s Drum: Eurocentric Interpretations of Non-European Sonic Worlds

Brabec¹

2023

Virus

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Section: Altered States and The Sound Of The Drummentioning

confidence: 84%

The Shaman’s Drum: Eurocentric Interpretations of Non-European Sonic Worlds

Brabec¹

2023

Virus

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“…They have thereby underlined that experiences with spirit agencies are not pathological but constructive. Social relations with the land and its agencies can also be framed in terms of the “environmentalism” of the dominant society (Alberts ), and thus it can be beneficial if used in certain political discourses. Besides generally serving as decolonizing acts, overall this exposure has advanced the Huni Kuin's social, cultural, and economic situation.…”

Section: Evidence Work In New Collaborationsmentioning

confidence: 99%

New Practices of Cultural Truth Making: Evidence Work in Negotiations with State Authorities

Virtanen

Honkasalo

2020

Anthropol of Consciousness

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This article looks at negotiations with state authorities and the evidentiary criteria they create in culturally contrasting contexts when phenomena deal with elements that for the dominant society are conceptualized as “supernatural.” We draw from the level of experiences of other‐than‐human beings, especially spirits and “ungraspable” presences, as social practices in and of themselves as well as acts of mobilizing those which are meaningful for knowledge production in Indigenous Amazonia and North European contexts. Our two cases show how in state territorial protection debates and health services, visibility, quantification, measurability, Euro‐American dominant, mainly binary, and bounded concepts are employed to create the grounds of validity. Yet, for actual individual or collective experiences, new types of evidence work can emerge in collaborations. Thus, this article sheds light on the needs for contextual and communicative actions to overcome contrasting onto‐epistemologies in the context of the state.

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“…This study has a purpose to solve the contradictions prevalent in academic discussion of views on the cultural heritage of the indigenous peoples of the Siberian Arctic using the search capabilities of preserving the cultural heritage of the indigenous population in modern conditions. Orientation of this search -avoid the tendency "conservation" lifestyle of indigenous peoples to the existing socio-cultural level and create conditions for the implementation of aspects of cultural heritage of their actual the function of maintaining ethnic identity [14].…”

Section: Introductionmentioning

confidence: 99%

Study of Childhood Culture Among the Siberian Indigenous Peoples (On the Field Research Material of the Chulym Ethnocultural Group in the Tyukhtet District of the Krasnoyarsk Territory)

Koptseva¹

2017

4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017, SCIENCE and ARTS

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We analyzed the results of field studies in the Tyukhtet District of the Krasnoyarsk Territory. The subject of the study is the childhood culture of the indigenous, scarce peoples of the Krasnoyarsk Territory. A group of researchers from Siberian Federal University had studied the Chulym ethnocultural group ("chulymtsy"). The target of the study was Chulym children. The main research methods were field studies and focus groups, which involved observation and expert interviews. The general culture of childhood, their spheres of leisure time, healthcare, and education were taken into account. Currently, the culture of indigenous small-numbered peoples of the Krasnoyarsk Territory is actively influenced by other civilization standards and values. Preservation and development of the unique culture of the indigenous small-numbered peoples of the Krasnoyarsk Territory depends on the childhood culture of the indigenous peoples. Childhood cultural practices in the Chulym ethnocultural group are destroying the ethnocultural identity of the indigenous peoples. It is necessary to change the state's cultural policy. The childhood culture of the indigenous scarce peoples of the Krasnoyarsk Territory should be protected by the state and public organizations.

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Shamanism, Discourse, Modernity

Cited by 11 publications

References 0 publications

The Shaman’s Drum: Eurocentric Interpretations of Non-European Sonic Worlds

The Shaman’s Drum: Eurocentric Interpretations of Non-European Sonic Worlds

New Practices of Cultural Truth Making: Evidence Work in Negotiations with State Authorities

Study of Childhood Culture Among the Siberian Indigenous Peoples (On the Field Research Material of the Chulym Ethnocultural Group in the Tyukhtet District of the Krasnoyarsk Territory)

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