??aman” preusmerava ovde. Za naselje i op?tinu u Francuskoj u departmanu Oaza pogledajte stranicu
?aman (Oaza)
.
Pojam
?amanizam
se odnosi na verovanja da svetom vladaju nepoznate sile i du?e umrlih (sli?no
animalizmu
), sa kojima mo?e op?titi samo posebno obdareno lice, odnosno
?aman
, i na niz postupaka kojima le?i bolesti, upu?uje zajednicu na podno?enje ?rtava i ispra?a du?e preminulih na drugi svet.
[1]
Veruje se da se to posti?e prelaskom preko
ose sveta
i stvaranjem posebnih odnosa sa
duhovima
, ili zadobijanjem kontrole nad istima. ?amanima su pripisivani sposobnost upravljanja vremenskim prilikama,
gatanja
, tuma?enja snova,
astralne projekcije
, putovanja ?vi?im“ i ?ni?im“ svetovima. ?amanisti?ke tradicije postoje ?irom sveta jo? od praistorijskih vremena.
[2]
Prema Mir?i Elijade,
?amanizam
je prastara tehnika
ekstaze
. Jedna od glavnih crta ?amanskog
misti?nog iskustva
je te?nja za
rajem
, poku?aj prevladavanja izdvojenosti u kojoj se ljudska bi?a nalaze. Padanje u ekstazu i duhovno putovanje u gornji ili donji svet se naj?e??e preduzima radi obra?anja duhovima za pomo? i za?titu. Ostaci ?amanizma nalaze se na svim kontinentima a fenomen je danas najprisutniji u srednjoj
Aziji
i
Africi
.
?aman
je sve?tenik, ne?to poput lekara i duhovnog vođe
plemena
. ?amani su igrali va?nu ulogu pri odbrani zajednice od mra?nih sila i zlih duhova. ?aman je tunguska re? koja je preko
ruskog
u?la u ostale jezike sveta. ?esto se kao sinonimi za ?amana koriste ?arobnjak, vra? ili medicine man.
Mit o padu se osim kod ?amanskih naroda sre?e u skoro svim svetskim religijama. Naziva se jo? i mit o
izgubljenom raju
. Su?tina mita o padu je da su prvi ljudi bili mnogo sre?niji nego mi danas, ?iveli su bli?e prirodi, jedni drugima i bo?anskom i razumeli su jezik ?ivotinja. Jednoga dana se ?ovek okrenuo protiv prirode da bi pokazao koliko je mo?an, da mo?e da uređuje stvari po svojoj volji. Tada se ceo
svemir
promenio i mnoga znanja su sklonjena od ljudskih o?iju. Od tog vremena ljudi i ?ivotinje se vi?e ne razumeju a jedino mrtvi i ?amani imaju kontakt sa bo?anskim. Ali za razliku od prvih ljudi, dana?nji ?amani se ne mogu uzdi?i na nebo u svojoj telesnoj formi ve? samo duhovno. Po povratku sa svojih astralnih putovanja oni pripovedaju ostalima o tome kakav je stvarni svet iza ovog koji poznajemo.
Dva naj?e??a na?ina postajanja ?amanom su slede?i: naslednim preno?enjem ?amanskog zvanja ili urođenim darom (zovom, izborom). Inicijacija naj?e??e zapo?inje stanjima nalik du?evnim bolestima i padanjem ?amana u vi?ednevni trans. ?esto budu?i ?aman sanja inicijati?ke snove u kojima dobija poruku da ?e postati ?aman. Kod mnogih naroda u
Severnoji
Ju?noj Americi
,
Africi
i
Indoneziji
prisutno je i inicijati?ko komadanje tela. Simbolika tog rituala je u tome da se ?aman odrekne starog tela i svoje pro?losti kao pojedina?ne osobe i da postane duhovni ratnik, ?aman. Obredi inicijacije poput penjanja uz drvo, uspenja pomo?u duge, astralnog putovanja u transu, itd. simbolizuju uspenje budu?eg ?amana na nebo.
Ako uspe?no prođe inicijaciju ?aman postaje jedino ljudsko bi?e kojem su poznati putevi u gornji i donji svet i jedini koji mo?e njima i?i. Po povratku sa jednog i drugog putovanja, ?aman iscrpno pripoveda prisutnima svoje do?ivljaje, upoznaje ih sa raspolo?enjem bogova, kao i o prilikama u carstvu mrtvih…
Svesno i voljno dostizanje duhovne ekstaze je ono ?to najizrazitije obele?ava ?amane. U nekim plemenima se ekstaza dosti?e duhovnim ve?bama i naporom volje dok se kod nekih ekstaza posti?e pomo?u raznih pomagala.
Tako je ekstaza pomo?u intoksikacije
gljivama
poznata je u ?itavom
Sibiru
. U drugim krajevima njoj odgovara ekstaza postignuta
narkoticima
ili
duvanom
. Kod Vasjugana se ?amanizuje tako ?to ?aman seda u najmra?niji ugao ku?e i po?inje da svira na gitari. Kod Altajaca je ekstaza vi?e stanje nadahnu?a. ?aman gleda i slu?a duhove, u ekstazi putuje u udaljene krajeve, ali nije bez svesti.
Bit ?amanske ekstaze je uspenje na nebo i silazak u donji svet. Kada se ?aman vrati iz transa on mora biti u stanju da ispri?a i eventualno protuma?i ?ta je video i do?iveo.
?amani uvek imaju specifi?nu ode?u gde i najmanji komadi? ode?e simbolizuje ne?to. Naj?e??i delovi ode?e su krzno, kapa, ?tap, maska, bubanj i razni magi?ni predmeti poput kostiju, perja itd. Ponekad i potpuna nagost mo?e biti ?amanska ode?a. ?amanska maska se koristi radi lak?eg prevazila?enja sopstvenog identiteta kao pojedinca. ?amanski bubanj se koristi radi padanja u trans pomo?u ponavljanja ritma.
?amansko le?enje se naj?e??e obavlja magijski a sastoji se u tome da ?aman poku?a da dozove du?u bolesnika da se vrati u telo ili da tehnikama napu?tanja tela ode po zalutalu du?u i dovede je natrag. ?aman svira bubanj ili gitaru sve dok ne padne u ekstazu. Njegova
du?a
u tom stanju napu?ta telo u potrazi za du?om bolesnika. Ovakvo le?enje veoma podse?a na obred isterivanja duhova. Pored
magijskih
tehnika le?enja, ?amani le?e i lekovitim travama i napicima ?iji su vrsni poznavaoci.
- Mir?a Elijade, ?amanizam
- Alan Cohen, The Decadence Of The Shamans
- Baruske, Heinz (1969).
Eskimo Marchen
. Die Marchen der Weltliteratur (на ?езику: German). Dusseldorf ? Koln: Eugen Diederichs Verlag.
The title means: "Eskimo tales", the series means: "The tales of world literature".
- Boglar, Lajos (2001).
A kultura arcai. Mozaikok a kulturalis antropologia koreib?l
. TARStudomany (на ?езику: Hungarian). Budapest: Napvilag Kiado.
ISBN
978-9639082946
.
The title means "The faces of culture. Mosaics from the area of cultural anthropology".
- Bolin, Hans (2000). ?Animal Magic: The mythological significance of elks, boats and humans in north Swedish rock art”.
Journal of Material Culture
.
5
(2): 153?76.
- Czaplicka, M.A. (1914).
?Types of shaman”
.
Shamanism in Siberia. Aboriginal Siberia. A study in social anthropology
. preface by Marett, R.R. Somerville College, University of Oxford, Clarendon Press.
ISBN
978-1605060606
.
- Dana, Kathleen Osgood (2004). ?Ailloha? and his image drum: the native poet as shaman”.
Nordlit
(PDF)
.
15
.
- Deschenes, Bruno (2002).
?Inuit Throat-Singing”
.
Musical Traditions
. The Magazine for Traditional Music Throughout the World.
- Dioszegi, Vilmos (1968).
Tracing shamans in Siberia. The story of an ethnographical research expedition
. Translated from Hungarian by Anita Rajkay Babo. Oosterhout: Anthropological Publications.
- Dioszegi, Vilmos (1962).
Samanizmus
. Elet es Tudomany Kiskonyvtar (на ?езику: Hungarian). Budapest: Gondolat.
ISBN
978-9639147133
.
The title means: "Shamanism".
- Dioszegi, Vilmos (1998) [1958].
A samanhit emlekei a magyar nepi m?veltsegben
(на ?езику: Hungarian) (first reprint изд.). Budapest: Akademiai Kiado.
ISBN
978-9630575423
.
The title means: "Remnants of shamanistic beliefs in Hungarian folklore".
- Fienup-Riordan, Ann
(1994).
Boundaries and Passages: Rule and Ritual in Yup'ik Eskimo Oral Tradition
. Norman, Oklahoma: University of Oklahoma Press.
ISBN
978-0585121901
.
- Fock, Niels (1963).
Waiwai. Religion and society of an Amazonian tribe
. Nationalmuseets skrifter, Etnografisk Række (Ethnographical series), VIII. Copenhagen: The National Museum of Denmark.
- Freuchen, Peter
(1961).
Book of the Eskimos
. Cleveland ? New York: The World Publishing Company.
ISBN
978-0449308028
.
- Gulia, Kuldip Singh (2005).
Human Ecology of Sikkim ? A Case Study of Upper Rangit Basin
. Delhi, India: Kalpaz Publications.
ISBN
978-8178353258
.
- Hajdu, Peter (1975). ?A rokonsag nyelvi hattere”. Ур.: Hajdu, Peter.
Urali nepek. Nyelvrokonaink kulturaja es hagyomanyai
(на ?езику: Hungarian). Budapest: Corvina Kiado.
ISBN
978-9631309003
.
The title means: "Uralic peoples. Culture and traditions of our linguistic relatives"; the chapter means "Linguistical background of the relationship".
- Hoppal, Mihaly (1994).
Samanok, lelkek es jelkepek
(на ?езику: Hungarian). Budapest: Helikon Kiado.
ISBN
978-9632082981
.
The title means "Shamans, souls and symbols".
- Hoppal, Mihaly (1998). ?A honfoglalok hitvilaga es a magyar samanizmus”.
Folklor es kozosseg
(на ?езику: Hungarian). Budapest: Szephalom Konyvm?hely. стр. 40?45.
ISBN
978-9639028142
.
The title means "The belief system of Hungarians when they entered the Pannonian Basin, and their shamanism".
- Hoppal, Mihaly (2005).
Samanok Eurazsiaban
(на ?езику: Hungarian). Budapest: Akademiai Kiado.
ISBN
978-9630582957
.
The title means "Shamans in Eurasia", the book is published also in German, Estonian and Finnish.
Site of publisher with short description on the book (in Hungarian)
.
- Hoppal, Mihaly (2006a). ?Samanok, kulturak es kutatok az ezredfordulon”. Ур.: Hoppal, Mihaly; Szathmari, Botond; Takacs, Andras.
Samanok es kulturak
. Budapest: Gondolat. стр. 9?25.
ISBN
978-9639450288
.
The chapter title means "Shamans, cultures and researchers in the millenary", the book title means "Shamans and cultures".
- Hoppal, Mihaly (2007b). ?Is Shamanism a Folk Religion?”.
Shamans and Traditions (Vol. 13)
. Bibliotheca Shamanistica. Budapest: Akademiai Kiado. стр.
11
?16.
ISBN
978-9630585217
.
- Hoppal, Mihaly (2007c). ?Eco-Animism of Siberian Shamanhood”.
Shamans and Traditions (Vol 13)
. Bibliotheca Shamanistica. Budapest: Akademiai Kiado. стр.
17
?26.
ISBN
978-9630585217
.
- Janhunen, Juha. Siberian shamanistic terminology.
Memoires de la Societe finno-ougrienne,
1986, 194: 97?117.
- Hugh-Jones, Christine (1980).
From the Milk River: Spatial and Temporal Processes in Northwest Amazonia
. Cambridge Studies in Social and Cultural Anthropology. Cambridge University Press.
ISBN
978-0521225441
.
- Hugh-Jones, Stephen (1980).
The Palm and the Pleiades. Initiation and Cosmology in Northwest Amazonia
. Cambridge Studies in Social and Cultural Anthropology. Cambridge University Press.
ISBN
978-0521219525
.
- Kleivan, Inge; Sonne, B. (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
978-9004071605
.
- Lupa (2012).
New Paths to Animal Totems
. Woodbury, MN: Llewellyn Worldwide.
ISBN
978-0738733371
.
.
- Menov??ikov, G.A. (= Г. А. Меновщиков) (1968). ?Popular Conceptions, Religious Beliefs and Rites of the Asiatic Eskimoes”. Ур.: Dioszegi, Vilmos.
Popular beliefs and folklore tradition in Siberia
. Budapest: Akademiai Kiado.
- Nagy, Beata Boglarka (1998). ?Az eszaki szamojedok”. Ур.: Csepregi, Marta.
Finnugor kalauz
. Panorama (на ?езику: Hungarian). Budapest: Medicina Konyvkiado. стр. 221?34.
ISBN
978-9632438139
.
The chapter means "Northern Samoyedic peoples", the title means
Finno-Ugric guide
.
- Nattiez, Jean Jacques
.
Inuit Games and Songs / Chants et Jeux des Inuit
. Musiques & musiciens du monde / Musics & musicians of the world. Montreal: Research Group in
Musical Semiotics
, Faculty of Music, University of Montreal.
. The songs are
available online
, on the
ethnopoetics
website curated by
Jerome Rothenberg
.
- Noll, Richard
; Shi, Kun (2004).
?Chuonnasuan (Meng Jin Fu), The Last Shaman of the Oroqen of Northeast China”
(PDF)
.
韓國宗敎硏究 (Journal of Korean Religions)
.
6
. Seoul KR: 西江大學校. 宗?硏究所 (S?gang Taehakkyo. Chonggyo Y?n?guso.). стр. 135?62
. Приступ?ено
2008-07-30
.
. It describes the life of Chuonnasuan, the last shaman of the
Oroqen
of Northeast China.
- Reinhard, Johan (1976) "Shamanism and Spirit Possession: The Definition Problem." In
Spirit Possession in the Nepal Himalayas
, J. Hitchcock & R. Jones (eds.), New Delhi: Vikas Publishing House, pp. 12?20.
- Shimamura, Ippei
(2014).
The roots Seekers: Shamanism and Ethnicity Among the Mongol Buryats
. Yokohama, Japan: Shumpusha.
- Singh, Manvir (2018).
?The cultural evolution of shamanism”
.
Behavioral & Brain Sciences
.
41
: e66, 1?61.
doi
:
10.1017/S0140525X17001893
.
Summary of the cultural evolutionary and cognitive foundations of shamanism; published with commentaries by 25 scholars (including anthropologists, philosophers, and psychologists).
- Turner, Robert P.; Lukoff, David; Barnhouse, Ruth Tiffany & Lu, Francis G. (1995)
Religious or Spiritual Problem. A Culturally Sensitive Diagnostic Category in the DSM-IV
. Journal of Nervous and Mental Disease, Vol.183, No. 7, pp. 435?44
- Voigt, Miklos (2000). ?Saman ? a szo es ertelme”.
Vilagnak kezdetet?l fogva. Torteneti folklorisztikai tanulmanyok
(на ?езику: Hungarian). Budapest: Universitas Konyvkiado. стр. 41?45.
ISBN
978-9639104396
.
The chapter discusses the etymology and meaning of word "shaman".
- Winkelman, Michael (2000).
Shamanism: The neural ecology of consciousness and healing
(на ?езику: енглески). Westport, CT: Bergen & Gavey.
ISBN
978-9639104396
.
Major work on the evolutionary and psychological origins of shamanism.
- 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
.
- Joseph Campbell
,
The Masks of God: Primitive Mythology.
reprint, New York and London: Penguin Books, 1976. 1959.
ISBN
978-0-14-019443-2
.
- Harner, Michael,
The Way of the Shaman: A Guide to Power and Healing,
Harper & Row Publishers, NY 1980
- Richard de Mille,, ур. (1980).
The Don Juan Papers: Further Castaneda Controversies
. Santa Barbara, California: Ross-Erikson.
- George Devereux,
?"Shamans as Neurotics
"
”.
JSTOR
667052
.
,
American Anthropologist
, New Series, Vol. 63, No. 5, Part 1. (Oct. 1961), pp. 1088?90.
- Jay Courtney Fikes,
Carlos Castaneda: Academic Opportunism and the Psychedelic Sixties
, Millennia Press, Canada. 1993.
ISBN
978-0-9696960-0-1
.
- Ake Hultkrantz (Honorary Editor in Chief):
Shaman
. Journal of the
International Society for Shamanistic Research
- Jenkins, Philip (2004).
Dream Catchers: How Mainstream America Discovered Native Spirituality
. New York: Oxford University Press.
ISBN
978-0-19-516115-1
.
- Kehoe, Alice (2000).
Shamans and Religion: An Anthropological Exploration in Critical Thinking
. London: Waveland Press.
ISBN
978-1-57766-162-7
.
- David Charles Manners
,
In the Shadow of Crows
. (contains first-hand accounts of the Nepalese jhankri tradition) Oxford.
. Signal Books. 2011.
ISBN
978-1-904955-92-4
.
.
- Jordan D. Paper,
The Spirits are Drunk: Comparative Approaches to Chinese Religion
, Albany, New York.
. State University of New York Press. 1995.
ISBN
978-0-7914-2315-8
.
.
- Smith, Frederick M. (2006).
The Self Possessed: Deity and Spirit Possession in South Asian Literature
. Columbia University Press. стр. 195?202.
ISBN
978-0-231-13748-5
.
- Tedlock, Barbara
(1992).
Time and the Highland Maya
. U. of New Mexico Press.
ISBN
978-0-8263-1358-4
.
- Silvia Toma?kova (2013).
Wayward Shamans: the prehistory of an idea
. University of California Press.
ISBN
978-0520275324
.
- Michel Weber
, ≪
Shamanism and proto-consciousness
≫, in Rene Lebrun, Julien De Vos et E. Van Quickelberghe (eds),
Deus Unicus
. Actes du colloque ≪ Aux origines du monotheisme et du scepticisme religieux ≫ organise a Louvain-la-Neuve les 7 et 8 juin 2013 par le Centre d’histoire des Religions Cardinal Julien Ries [Cardinalis Julien Ries et Pierre Bordreuil in memoriam], Turnhout, Brepols, coll. Homo Religiosus serie II, 14, 2015, pp. 247?60.
- Andrei Znamenski,
Shamanism in Siberia: Russian Records of Siberian Spirituality.
Dordrech and Boston: Kluwer/
. Springer. 2003.
ISBN
978-1-4020-1740-7
.
|
---|
Ме?ународне
| |
---|
Државне
| |
---|
Остале
| |
---|