Soul Hunters: Hunting, Animism, and Personhood among the Siberian Yukaghirs by <i>Rane Willerslev</i>

King, Alexander D.

doi:10.1111/j.1548-1425.2008.00127.x

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“…Casting a wider net, I also closely examine several studies beyond South Asian societies for clues to investigating human-nonhuman relations in order to consider the formation and transformation of one's self through interactions with būtas. My discussion includes the work of Strathern (1996), who examined the formation and limitation of networks created by the transaction and circulation of substances, as well as the work of Viveiros de Castro (1998Castro ( , 2004b and Willerslev (2004Willerslev ( , 2007, who investigated the exchange of perspectives between humans and nonhuman others.…”

Section: Part One: the Relationships Between Būtas And Villagersmentioning

confidence: 99%

“…After this, by focusing on the experiences of spirit mediums who transform themselves into deities during rituals, Chapter 7 investigates the direct interactions between people and būtas. Drawing on Gestaltkreis theory and notions of perspectivism (Viveiros de Castro 1998, 2004bWillerslev 2004Willerslev , 2007, I will consider these interactions as playing with multiple perspectives.…”

Section: The Chapters Of This Bookmentioning

confidence: 99%

“…In addition to the works of the ontological anthropologists discussed in the previous sections, see Bird-David (1999), Ingold (2000), Willerslev (2004Willerslev ( , 2007, Kohn (2007), and Candea (2010. Aḷiyasantāna kaṭṭụ, also known as aḷiyakaṭṭụ, indicates the matrilineal system of inheritance.…”

Section: Deleuze Writesmentioning

confidence: 99%

“…In other words, the medium incarnates Playing with perspectives 103 the deity's power in himself and yet keeps his self-reflexivity in order to activate both his and the deity's perspectives together. This corresponds to the Yukaghir hunter's double perspective, which enables him to retain his depth reflexivity while assuming the other's viewpoint (Willerslev 2007).…”

Section: Playing With Perspectivesmentioning

confidence: 99%

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Modernity and Spirit Worship in India

Ishii¹

2019

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This book investigates the entangled relations between people's daily worship practices and their umwelt in South India. Focusing on the practices of spirit (būta) worship in the coastal area of Karnataka, it examines the relationship between people and deities.Based on extensive fieldwork, this book links important anthropological theories on personhood, perspectives, transactions, and gift-exchanges together with the Gestaltkreis theory of Viktor von Weizsäcker. First, it examines the relations between būta worship and land tenure, matriliny, and hierarchy in the society. It then explores the reflexive relationship between modern law and current practices based on conventional law, before examining new developments in būta worship with the rise of mega-industries and environmental movements. Furthermore, this book sheds light on the struggles and endeavours of the people who create and recreate their relations with the realm of sacred wildness, as well as the formations and transformations of the umwelt in perpetual social-political transition.Modernity and Spirit Worship in India will be of interest to academics in the field of anthropology, religious studies and the dynamics of religion, and South Asian Culture and Society. List of illustrationsvii Preface ix 1 Introduction: towards an anthropology of the umwelt PART ONE Humans and the wild śakti of deities 2 The land of paddy fields, forests, and deities 3 The būta shrine and deities in Perar 4 Pāḍdana: the oral epics of deities 5 Dances, oracles, and blessings in the ritual 6 The transaction of wild śakti 7 Playing with perspectives PART TWO Social transformations and the emergence of a new umwelt 8 Būta's agency in conflicts over the village shrine 9 Historical changes in land tenure in South Kanara 10 Modern law, customary law, and the reflexive imagination 11 Land reforms and deities as the 'owners of land' 12 Būtas in the midst of the development project Contents vi Contents 13 The new umwelt in the industrial plant 14 Conclusion: being, pathos, and the umwelt Glossary Bibliography IndexIn the month of māyi during the hottest and driest season, būta rituals are held in many villages in South Kanara, a coastal area in Karnataka. 1 Accompanied by drums and wind instruments played by Puruṣa musicians, spirit mediums of the Pambada or Nalike castes dance around the precincts of local shrines, issue oracles, and interact with people.As apotheosised local heroes or heroines or as the spirits of wild animals dwelling in forests, būtas are generally regarded as deities. While būtas may travel across regions, they are generally believed to be closely linked to the land and nature of localities. Though normally invisible, their power, or śakti, 2 fills the deep forests, hangs over the bush and ponds, and circulates through the woods, agricultural fields, and villages. Consequently, būtas are considered to originate from-and embody-a realm of sacred wildness.Fieldwork for this monograph was mainly carried out in the two adjoining villages of Mudu Perar and Padu ...

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