When I am searching for shamanism however I want to research to the core historical being of shamanism. Where the beliefs are authentic, and exist in tribes. I want to see if this still remains in the modern world today. When just simply googling shamanism or looking it up on youtube, I find theres a lot of modern information on how you can use these beliefs to improve your own life, or find your totem/power animal. In some aspects I feel it has become modernised in a commercial way, rather than realising its traditional routes.
It is thought to be the core routes and authentic shamans are becoming lost. Over the centuries tribes who were once living dependently. In many cultures, the entire traditional belief system has become endangered (often together with a partial or total language shift), the other people of the community remembering the associated beliefs and practices (or the language at all) grew old or died, many folklore memories (songs, texts) were forgotten – which may threaten even such peoples who could preserve their isolation until the middle of the 20th century, like the Nganasan.
Until the 1970s the Nganasan lived independlently. They now settle in the southern edges of the Nganasans historical nomadic routes. The current population of Ngansans in Russia counted 862 in 2002.
I then found myself researching IF and where isolated tribes, that have shamanistic beliefs still exist, and if they are effecting by the 'outside' world or if that have maintained their culture. Two that I found particularly interesting was the Yanomami Tribe and Chukchi Tribes. Both are two of the very few tribes that remain isolated and connected to their traditions in the world. Both of which are very different, but also extremely aware and respectful of living things, and the environment they live in, wanting to be sustainable.
I then found myself researching IF and where isolated tribes, that have shamanistic beliefs still exist, and if they are effecting by the 'outside' world or if that have maintained their culture. Two that I found particularly interesting was the Yanomami Tribe and Chukchi Tribes. Both are two of the very few tribes that remain isolated and connected to their traditions in the world. Both of which are very different, but also extremely aware and respectful of living things, and the environment they live in, wanting to be sustainable.
Yanomami Tribe
Yanomami are believed to be one of the most isolated Amazon tribes today. The Yanomami people's traditions are shaped by the belief that the natural and spiritual world are a unified force; nature creates everything, and is sacred. They believe that their fate, and the fate of all people, is inescapably linked to the fate of the environment; with its destruction, humanity is committing suicide. Their spiritual leader is a shaman. Yanomami are highly dependent on the rainforests, and can be identified as foraging horticulturists. They frequently move location to avoid areas that become overused (shifting cultivation). There as very little contact with the outside world until the 1980's where the gold rush dramatically effected the tribe, due to the spread of diseases from the workers as well as mercury poisoning. There are now organisations to help support these tribes, in order to attain tradition by being able to carrying on living and have their own rights.
http://www.survivalinternational.org/tribes/yanomami
Siberian Shamanism
Whilst it is common to think of Native Americans as the core source for shamanism, it actually stems mainly from Northern Asian, particularly Siberia. There are particular connections with the spirits, and animals particularly reindeers.
Their religious beliefs reflect the spiritual philosophy of shamanism, and their traditions often involve reindeer in several steps of the process of practising their religion.
Shirokogoroff once wrote that by being transformed into a reindeer, the shaman feels himself to be "swift, vigilant, watchful, the best animal the Tungus know." Reindeer antlers, in particular, serve simultaneously as weapons and representations of power.
Malandra, W. W. "The Concept of Movement in History of Religions: A Religio-Historical Study of Reindeer in the Spiritual Life of North Eurasian Peoples." Numen, Vol. 14, Fasc. 1. BRILL, 1967, pp. 23–69.
Chukchi
Population: 15,000
Language: Chukchi
Religion: Native form of Shamanism
The ancient Arctic Chukchi live on the peninsula of the Chukotka. Unlike other native groups of Siberia, they have never been conquered by Russian troops. Their environment and traditional culture endured destruction under Soviet rule, by weapon testing and pollution.
“The way you treat your dog in this life determines your place in heaven”
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| For at least a few hundred years, the coneshaped yaranga has been the traditional home of Chukchi reindeer herders. It takes about 80 reindeer skins to build a yaranga. Nowadays, fewer and fewer Chukchi live in yarangas. The coastal Chukchi traditionally used dogsleds and skin boats for transportation, while inland Chukchi rode in sledges pulled by reindeer. These traditional methods of transportation still survive, but are increasingly supplemented by air travel, motorboats, and snowmobiles. |
Due to the harsh climate and difficulty of life in the tundra, hospitality and generosity are highly prized among the Chukchi. They believe that all natural phenomena are considered to have their own spirits. Traditional lifestyle still survives but is increasingly supplemented.
The Chukchi who live in the interior of the Chukchi peninsula have traditionally been herdsmen and hunters of reindeer; those who live along the coasts of the Arctic Ocean, the Chukchi Sea, and the Bering Sea have customarily hunted sea mammals such as seals, whales, walruses, and sea lions. The Chukchi call themselves the Lygoravetlat (singular:Lygoravetlan), which means "genuine people."
Chukchi religious beliefs and practices are best described as a form of shamanism. Animals, plants, heavenly bodies, rivers, forests, and other natural phenomena are considered to have their own spirits.
During their rituals, Chukchi shamans fall into trances (sometimes with the aid ofhallucinogenic mushrooms), communicate with the spirits and allow the spirits to speak through them, predict the future, and cast spells of various kinds. Chukchi shamanism suffered less than other religions from the Soviet government's antireligious policies. Since most shamanist activity took place in the home, there was no religious organization to attack, and so it was relatively easy for shamanism to survive underground.
Sources: http://www.beforethey.com/tribe/chukchi
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| Chukchi folklore includes myths about the creation of the earth, moon, sun, and stars; tales about animals; anecdotes and jokes about foolish people; stories about evil spirits responsible for disease and other misfortunes; and stories about shamans with supernatural powers. |
The Chukchi who live in the interior of the Chukchi peninsula have traditionally been herdsmen and hunters of reindeer; those who live along the coasts of the Arctic Ocean, the Chukchi Sea, and the Bering Sea have customarily hunted sea mammals such as seals, whales, walruses, and sea lions. The Chukchi call themselves the Lygoravetlat (singular:Lygoravetlan), which means "genuine people."
Chukchi religious beliefs and practices are best described as a form of shamanism. Animals, plants, heavenly bodies, rivers, forests, and other natural phenomena are considered to have their own spirits.
During their rituals, Chukchi shamans fall into trances (sometimes with the aid ofhallucinogenic mushrooms), communicate with the spirits and allow the spirits to speak through them, predict the future, and cast spells of various kinds. Chukchi shamanism suffered less than other religions from the Soviet government's antireligious policies. Since most shamanist activity took place in the home, there was no religious organization to attack, and so it was relatively easy for shamanism to survive underground.
Chukchi women traditionally wore akerker, a knee-length coverall made from reindeer or seal hide and trimmed with fox, wolverine, wolf, or dog fur. In addition to the kerker, women also wore robe-like dresses of fawn skins beautifully decorated with beads, embroidery, and fur trimmings. Men wore loose shirts and trousers made of the same materials. Both sexes wore high boots and leather undergarments. Children's clothing consisted of a one-piece fur cover-all with a flap between the legs to allow the moss that served as a diaper to be easily changed. Present-day Chukchi wear Western clothing (cloth dresses, shirts, trousers, and underclothes) except on holidays and other special occasions.
The photography was taken by Jimmy Nelson, who documents and visits many tribes around the world. I really love this photos and there is some form of intimacy in the portraits or closeness, whilst displaying and rich culture. It raises awareness of tribes and cultures that exist but we may not of seen or be exposed to frequently. http://www.beforethey.com/tribes-journeys
http://www.everyculture.com/wc/Norway-to-Russia/Chukchi.html#ixzz46pv7rk00
http://www.weyanoke.org/reading/jdf-Shamanism-NewAndOld.html
https://www.folklore.ee/folklore/vol32/siimets.pdf
https://www.folklore.ee/folklore/vol32/siimets.pdf
It is interesting to research the traditional routes of a belief that has stretched out in so many different forms. In some aspects I feel there is a need to be more aware of traditions being removed/ affected by modern society, and how certain aspects of modern world are possible making transitions extinct. Because these tribes are living off of the world purely from its natural resources there is a reliance in those, and then a respect for natural things, particularly animals and plants. There is a cycle of spiritually giving and then taking for their own survival, and it something that most of our cultures do not consider as much. I find in the society I live in today we are constantly taking from the world, but do not do a lot to give back. Also I think we have less awareness from of the effects of our actions, because we are not rawly exposed to it (other people deal with our food, products, houses ect for us we just see the end result).
Therefore this subject I have been looking up is extremely import I believe to us all. Although I have primarily been studying animals and the meaning of those images in art, literature, history and culture, I find myself now making connection between why have these images been so important. From that I have discovered our connection with animals, and the world, the cycle of living, and have realised to some extent we are abusing this. However, there are many artists, researchers and organisations attempting to surface this subject. I think we need to in the future attain an close relationship with all living things, whether thats discovering it through bio technology, or maintaining traditions, and researching for this project has highlighted this importance.
Therefore this subject I have been looking up is extremely import I believe to us all. Although I have primarily been studying animals and the meaning of those images in art, literature, history and culture, I find myself now making connection between why have these images been so important. From that I have discovered our connection with animals, and the world, the cycle of living, and have realised to some extent we are abusing this. However, there are many artists, researchers and organisations attempting to surface this subject. I think we need to in the future attain an close relationship with all living things, whether thats discovering it through bio technology, or maintaining traditions, and researching for this project has highlighted this importance.
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