There are many variations of shamanism throughout the world, but several common beliefs are shared by all forms of shamanism. Common beliefs identified by Eliade (1972) [26] are the following: a b c d e f g h i j k Wallis, Robert J. (2003). Shamans/Neo-Shamans: Ecstasies, Alternative Archaeologies and Contemporary Pagans. Routledge. ISBN 978-0415302036. Diószegi, Vilmos (1960). Sámánok nyomában Szibéria földjén. Egy néprajzi kutatóút története. Terebess Ázsia E-Tár (in Hungarian). Budapest: Magvető Könyvkiadó. The book has been translated to English: Diószegi, Vilmos (1968). Tracing shamans in Siberia. The story of an ethnographical research expedition. Translated from Hungarian by Anita Rajkay Babó. Oosterhout: Anthropological Publications. 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

Jay Courtney Fikes, Carlos Castaneda: Academic Opportunism and the Psychedelic Sixties, Millennia Press, Canada, 1993. ISBN 0-9696960-0-0 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). Vol.6. Seoul KR: 西江大學校. 宗教硏究所 (Sŏgang Taehakkyo. Chonggyo Yŏnʾguso.). pp.135–62. Archived from the original (PDF) on March 26, 2009 . Retrieved May 28, 2020. . It describes the life of Chuonnasuan, the last shaman of the Oroqen of Northeast China. Voigt, Vilmos (1966). A varázsdob és a látó asszonyok. Lapp népmesék[ The magic drum and the clairvoyant women. Sami folktales]. Népek meséi [Tales of folks] (in Hungarian). Budapest: Európa Könyvkiadó.

Shamanism or samanism is a religious practice that involves a practitioner ( shaman or saman) interacting with the spirit world through altered states of consciousness, such as trance. [1] [2] The goal of this is usually to direct spirits or spiritual energies into the physical world for the purpose of healing, divination, or to aid human beings in some other way. [1] An Altai Kizhi or Khakas shaman woman – her exact origin cannot be ascertained from the image alone. Early 20th century. [68] Shaman holding a séance by fire. Settlement Kyzyl, region Tuva, Russia Demographics [ edit ]

Winkelman, Michael. "Shamanism and cognitive evolution". Cambridge Archaeological Journal. 12 (1): 71–101. doi: 10.1017/S0959774302000045. S2CID 162355879. A large minority of people in North Asia, particularly in Siberia, follow the religio-cultural practices of shamanism. Some researchers regard Siberia as the heartland of shamanism. [1] [2] Chuonnasuan (Meng Jin Fu), The Last Shaman of the Oroqen of Northeast China, by Richard Noll and Kun Shi ( Internet Archive copy fromJust like shamanism itself, [10] music and songs related to it in various cultures are diverse. In several instances, songs related to shamanism are intended to imitate natural sounds, via onomatopoeia. [58] LAUREL KENDALL (September 1996). "Korean Shamans and the Spirits of Capitalism". American Anthropologist. 98 (3): 512–527. doi: 10.1525/AA.1996.98.3.02A00060. ISSN 0002-7294. Wikidata Q116984704.

The shaman can employ trances inducing techniques to incite visionary ecstasy and go on vision quests Wallis, Robert J. (2003). Shamans/Neo-Shamans: Ecstasies, Alternative Archaeologies and Contemporary Pagans. Routledge. p.13. ISBN 978-0415302036. As an autoarchaeologist, I am claiming my own voice. Just as I cannot speak only as a 'neo-Shaman', to speak only as an archaeologist would downplay neo-Shamanic influences in my narrative. And to claim an objective standpoint from either position would ignore the influence of my work on neo-Shamans themselves. The term has been criticized [ by whom?] for its perceived colonial roots, and as a tool to perpetuate perceived contemporary linguistic colonialism. By Western scholars, the term "shamanism" is used to refer to a variety of different cultures and practices around the world, which can vary dramatically and may not be accurately represented by a single concept. Billy-Ray Belcourt, an author and award-winning scholar from the Driftpile Cree Nation in Canada, argues that using language with the intention of simplifying culture that is diverse, such as Shamanism, as it is prevalent in communities around the world and is made up of many complex components, works to conceal the complexities of the social and political violence that Indigenous communities have experienced at the hands of settlers. [27] Belcourt argues that language used to imply “simplicity” in regards to Indigenous culture, is a tool used to belittle Indigenous cultures, as it views Indigenous communities solely as a result of a history embroiled in violence, that leaves Indigenous communities only capable of simplicity and plainness.Anthropologist Mihály Hoppál also discusses whether the term "shamanism" is appropriate. He notes that for many readers, "-ism" implies a particular dogma, like Buddhism or Judaism. He recommends using the term "shamanhood" [28] or "shamanship" [29] (a term used in old Russian and German ethnographic reports at the beginning of the 20th century) for stressing the diversity and the specific features of the discussed cultures. He believes that this places more stress on the local variations [10] and emphasizes that shamanism is not a religion of sacred dogmas, but linked to the everyday life in a practical way. [30] Following similar thoughts, he also conjectures a contemporary paradigm shift. [28] Piers Vitebsky also mentions that, despite really astonishing similarities, there is no unity in shamanism. The various, fragmented shamanistic practices and beliefs coexist with other beliefs everywhere. There is no record of pure shamanistic societies (although their existence is not impossible). [31] Norwegian social anthropologist Hakan Rydving has likewise argued for the abandonment of the terms "shaman" and "shamanism" as "scientific illusions." [32] Joan Halifax, ed. Shamanic Voices: A Survey of Visionary Narratives. 1979; reprint, New York and London: Penguin, 1991. ISBN 0-14-019348-0 Boyer, Pascal (2018). "Missing links: The psychology and epidemiology of shamanistic beliefs". Behavioral and Brain Sciences. 41: e71. doi: 10.1017/S0140525X17002023. PMID 31064451. S2CID 147706563. Richard de Mille, ed. The Don Juan Papers: Further Castaneda Controversies. Santa Barbara, California: Ross-Erikson, 1980. New Age Frauds and Plastic Shamans, an organization devoted to alerting seekers about fraudulent teachers, and helping them avoid being exploited or participating in exploitation

a b Hagan, Helene E. (September 1992). "The Plastic Medicine People Circle". Sonoma County Free Press. Archived from the original on 2013-03-05.

Diószegi, Vilmos (1962). Samanizmus. Élet és Tudomány Kiskönyvtár (in Hungarian). Budapest: Gondolat. ISBN 978-963-9147-13-3. The title means: "Shamanism". Although both traditional shamanism and neoshamanism posit the existence of both a spiritual and a material world, they differ in how they view them. [1] In the traditional view, the spirit world is seen as primary reality, while in neoshamanism, materialist explanations "coexist with other theories of the cosmos," [1] some of which view the material and the "extra-material" world as equally real. [8] Neoshamanic tourism [ edit ]