Shamanism: An Inquiry into the History of the Scholarly Use of the Term in English‐Speaking North America

Abstract

In this paper, I discuss the results of a large-scale archival and data base research project that investigated the history of the scholarly use of the terms shamanism and shaman in English-speaking North America. This was done to provide a historical grounding in the hope of arriving at an operationally sound definition of the term. Two major findings emerged from the data: first, current uses of the terms shamanism and shaman are inadequate for any discussion of the phenomenon from a historical perspective; second, the terms shamanism and shaman have been widely used in English-speaking North America by researchers, scholars, scientists, and lay people for more than a 100 years, and the use of the term has changed greatly in this time, complicating any possibility of arriving at an agreed-upon operational definition. I discuss these two research findings and how they fit into contemporary uses of the terms, concluding that current definitions and understandings of this phenomenon are unduly circumscribed, largely the result of historical research orientations. I then suggest future research questions and call for a concise, workable understanding of the phenomenon of shamanism. keywords: shamanism, anthropology of religion, history of anthropology, North America, American Indians.

The signs of the sacred: Identifying shamans using archaeological evidence

“…However, the inconsistent definition of shamanism does not necessitate that the concept is worthless (Jones, 2006;Kendall, 2002;Womack, 2001). Most archaeological terms, from ''bifacial thinning flake" to a ''chiefdom," are defined in different ways by various researchers (see for example Bawden, 1996 andLeonard andJones, 1987 who document the inconsistent definitions of socio-political designations such as band-tribe-chiefdom-state), yet archaeologists still find these terms analytically useful so long as they are clearly defined in specific contexts.…”

“…These studies are based on a robust empirical pattern initially identified by ethnologists who found that religious practitioners from across the globe initiate trance states, generally called altered states of consciousness (ASC), for the purpose of communing with spirits. Subsequent research by other anthropologists and researchers in related fields have further validated the etic category of shamanism, defined as individual, part-time practitioners who commune with spirits (Jones, 2006).…”

“…The journal Anthropology of Consciousness, published by the American Anthropological Association, in fact lists shamanism as one of its major areas of interest, and a recent review of shamanic studies finds there is a robust body of scholarly research on the subject (Jones, 2006). Archaeological research, however, is absent from Jones's (2006) review, presumably indicating it has yet to contribute significantly to this research topic.…”

Continuity and change in the evolution of religion and political organization on pre-Columbian Puerto Rico

“…9 Shamanism is defined generally as ''one of the archaic techniques of ecstasy -at once mysticism, magic, and 'religion' in the broadest sense of the term" (Eliade, 1964, p. xix). Cross-culturally, shamanism is widespread among band, tribe, chiefdom, and state societies (Ames, 1995;Eliade, 1964;Furst, 1973Furst, -1974Helms, 1988;Jones, 2006;Krupp, 1997, pp. 153-182;Langdon and Baer, 1992;LewisWilliams and Pearce, 2005;Pearson, 2002, pp.…”

The Role of Dukun Suwuk and Dukun Prewangan in Curing Diseases in Kediri Community

“…Non-modern medical treatment is still practiced in the community. In fact, such option is the main choice because it is cheaper and easier (Stone 2008;Oak 2010;Winkelman 2009;Lee, Kirmayer & Groleau 2010;de Rios 2005;Jones 2006;DuBois 2011;McClenon 2006;Sidky 2009). One of the efforts is by asking for help from Dukun (Shaman/traditional healer).…”