Wayward Shamans

Wayward Shamans tells the story of an idea that humanity’s first expression of art, religion and creativity found form in the figure of a proto-priest known as a shaman. Tracing this classic category of the history of anthropology back to the emergence of the term in Siberia, the work follows the trajectory of European knowledge about the continent’s eastern frontier. The ethnographic record left by German natural historians engaged in the Russian colonial expansion project in the 18th century includes a range of shamanic practitioners, varied by gender and age. Later accounts by exiled Russian revolutionaries noted transgendered shamans. This variation vanished, however, in the translation of shamanism into archaeology theory, where a male sorcerer emerged as the key agent of prehistoric art. More recent efforts to provide a universal shamanic explanation for rock art via South Africa and neurobiology likewise gloss over historical evidence of diversity. By contrast this book argues for recognizing indeterminacy in the categories we use, and reopening them by recalling their complex history.

Wayward Shamans tells the story of an idea that humanityÕs first expression of art, religion and creativity found form in the figure of a proto-priest known as a shaman. Tracing this classic category of the history of anthropology back to the emergence of the term in Siberia, the work follows the trajectory of European knowledge about the continentÕs eastern frontier. The ethnographic record left by German natural historians engaged in the Russian colonial expansion project in the 18th century includes a range of shamanic practitioners, varied by gender and age. Later accounts by exiled Russian revolutionaries noted transgendered shamans. This variation vanished, however, in the translation of shamanism into archaeology theory, where a male sorcerer emerged as the key agent of prehistoric art. More recent efforts to provide a universal shamanic explanation for rock art via South Africa and neurobiology likewise gloss over historical evidence of diversity. By contrast this book argues for recognizing indeterminacy in the categories we use, and reopening them by recalling their complex history.

A remarkable array of people have been called shamans, while the phenomena identified as shamanism continues to proliferate. This second edition of the Historical Dictionary of Shamanism contains with examples from antiquity up to today, and from Siberia (where the term “shaman” originated) to Amazonia, South Africa, Chicago and many other places. Many claims about shamans and shamanism are contentious and all are worthy of discussion. In the most widespread understandings, terms seem to refer particularly to people who alter states of consciousness or enter trances in order to seek knowledge and help from powerful other-than-human persons, perhaps “spirits”. But this says only a little about the artists, community leaders, spiritual healers or hucksters, travelers in alternative realities and so on to which the label “shaman” has been applied. This second edition contains a chronology, an introduction, and extensive bibliography. The dictionary contains over 500 cross-referenced dictionary entries on individuals, groups, practices and cultures that have been called “shamanic”. This book is an excellent access point for students, researchers, and anyone wanting to know more about Shamanism.

The Life Cycle of Russian Things re-orients commodity studies using interdisciplinary and comparative methods to foreground unique Russian and Soviet materials as varied as apothecary wares, isinglass, limestone and tanks. It also transforms modernist and Western interpretations of the material by emphasizing the commonalities of the Russian experience. Expert contributors from across the United States, Canada, Britain, and Germany come together to situate Russian material culture studies at an interdisciplinary crossroads. Drawing upon theory from anthropology, history, and literary and museum studies, the volume presents a complex narrative, not only in terms of material consumption but also in terms of production and the secondary life of inheritance, preservation, or even destruction. In doing so, the book reconceptualises material culture as a lived experience of sensory interaction. The Life Cycle of Russian Things sheds new light on economic history and consumption studies by reflecting the diversity of Russia's experiences over the last 400 years.

This book discusses the cultural importance of spirits, what spirits want, and how humans interact with them, using examples from around the world and through time. Examples range from the vengeful spirits of the Zulu that cast lightning bolts from clear skies to punish wrongdoers, to the benevolent Puebloan Kachina that encourage prosperity, safety, and rain in the arid American Southwest. The case studies illustrate how humans seek to cooperate (or counteract) spirits to heal the physical and spiritual ailments of their people, to divine the truth, or to gain resources. Building from their cross-cultural analyses, the authors further discuss how our physiology and psychology impact our interaction with the spirits. Readers will come away with an appreciation of the beauty and power of the spirits that continue to shape the lives of people around the world.

Voltaire called fanaticism the "monster that pretends to be the child of religion". Philosophers, politicians, and cultural critics have decried fanaticism and attempted to define the distinctive qualities of the fanatic, whom Winston Churchill described as "someone who can’t change his mind and won’t change the subject". Yet despite fanaticism’s role in the long history of social discord, human conflict, and political violence, it remains a relatively neglected topic in the history of philosophy. In this outstanding inquiry into the philosophical history of fanaticism, a team of international contributors examine the topic from antiquity to the present day. Organized into four sections, topics covered include: Fanaticism in ancient Greek, Indian, and Chinese philosophy; Fanaticism and superstition from Hobbes to Hume, including chapters on Locke and Montesquieu, Shaftesbury, and Hutcheson; Kant, Germaine de Stael, Hegel, Nietzsche, William James, and Jorge Portilla on fanaticism; Fanaticism and terrorism; and extremism and gender, including the philosophy and morality of the "manosphere"; Closed-mindedness and political and epistemological fanaticism. Spanning themes from superstition, enthusiasm, and misanthropy to the emotions, purity, and the need for certainty, Fanaticism and the History of Philosophy is a landmark volume for anyone researching and teaching the history of philosophy, particularly ethics and moral philosophy. It is also a valuable resource for those studying fanaticism in related fields such as religion, the history of political thought, sociology, and the history of ideas.

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Chronicling the practices, legends, and wisdom of the vanishing traditions of the upper Amazon, this book reveals the area's indigenous peoples' approach to living in harmony with the natural world. Rainforest Medicine features in-depth essays on plant-based medicine and indigenous science from four distinct Amazonian societies: deep forest and urban, lowland rainforest and mountain. The book is illustrated with unique botanical and cultural drawings by Secoya elder and traditional healer Agustin Payaguaje and horticulturalist Thomas Y. Wang as well as by the author himself. Payaguaje shares his sincere imaginal view into the spiritual life of the Secoya; plates of petroglyphs from the sacred valley of Cotundo relate to an ancient language, and other illustrations show traditional Secoya ayahuasca symbols and indigenous origin myths. Two color sections showcase photos of the plants and people of the region, and include plates of previously unpublished full-color paintings by Pablo Cesar Amaringo (1938-2009), an acclaimed Peruvian artist renowned for his intricate, colorful depictions of his visions from drinking the entheogenic plant brew, ayahuasca ("vine of the soul" in Quechua languages). Today the once-dense mysterious rainforest realms are under assault as the indiscriminate colonial frontier of resource extraction moves across the region; as the forest disappears, the traditional human legacy of sustainable utilization of this rich ecosystem is also being buried under modern realities. With over 20 years experience of ground-level environmental and cultural conservation, author Jonathon Miller Weisberger's commitment to preserving the fascinating, unfathomably precious relics of the indigenous legacy shines through. Chief among these treasures is the "shimmering" "golden" plant-medicine science of ayahuasca or yajé, a rainforest vine that was popularized in the 1950s by Western travelers such as William Burroughs and Alan Ginsberg. It has been sampled, reviled, and celebrated by outsiders ever since. Currently sought after by many in the industrialized West for its powerful psychotropic and life-transforming effects, this sacred brew is often imbibed by visitors to the upper Amazon and curious seekers in faraway venues, sometimes with little to no working knowledge of its principles and precepts. Perceiving that there is an evident need for in-depth information on ayahuasca if it is to be used beyond its traditional context for healing and spiritual illumination in the future, Miller Weisberger focuses on the fundamental knowledge and practices that guide the use of ayahuasca in indigenous cultures. Weaving first-person narrative with anthropological and ethnobotanical information, Rainforest Medicine aims to preserve both the record and ongoing reality of ayahuasca's unique tradition and, of course, the priceless forest that gave birth to these sacred vines. Featuring words from Amazonian shamans--the living torchbearers of these sophisticated spiritual practices--the book stands as testimony to this sacred plant medicine's power in shaping and healing individuals, communities, and nature alike.