The Concept of Shamanism. Uses and Abuses by Henri-Paul Francfort; Roberte N. Hamayon; Paul G.

Bahn Review by: Isabelle Charleux Anthropos, Bd. 98, H. 2. (2003), pp. 548-551 Published by: Anthropos Institute Stable URL: http://www.jstor.org/stable/40467354 . Accessed: 29/11/2013 20:25
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die Schneiders den Schlusstrotz steuert im Sinneeiner symboltheoretischer Zusammenfassung Kulturbegriff mancher als darauf Differenzen auf sein eigenesVerstndnis nichts anderes der beitrag tut, bei,dereigentlich fr Verwandtschaft bei den Lakotahatte. J.Leaf zu beharren, dasses docheinenatrliche Grundlage Murray unddassdas wasVerwandtschaft and the das gibt, wird, Idealism, Relativism, genannt (Kapitel3: Schneider's - ein wenig Raster derVerwandtsichzumStudium of Kinship;60 ff.) versucht Confusion derGenealogie an Kritik Die sicherlich ausschweifend zu fhren, dassSchnei- schaft -, denNachweis scharfsinnigste eignet. in derjngsten ders einidealistisches Schneiders Grundverstndnis Zeit,die von Kulturanalyse philosophisches in derEinleiundvon Feinberg weit ent- AdamKuperstammt war, welchesvom Materialismus weniger Platz: keinen bei findet erwhnt als ambivafernt von Schneiders wird, Goodenough stung liege Empirismus. Weise den nie in derselben Schneider zur Empirie dass Dass nmlich lentes Verhltnis habe dazu gefhrt, habewie er dender dekonstruiert der"Kultur" nicht Begriff er selbstdie von ihm geforderte Kulturanalyse sich"Kultur" obwohl What "Verwandtschaft" vornehmen W. Read 4: konnte. dekonstruierte, Dwight (Kapitel erweisen Weise als Eurozentrismus doch in hnlicher Is Kinship?; 78 ff.) folgtSchneiders Argumentation, Es ist das Buch etwasBesonderes: dass Verwandtschaft nichtals Genealogieabgebildet knnte. Insgesamt David Schneider den an fokussiert werden zweifelt aber nicht ihrer kann, Existenz, Kulturanthropologen Model und sein Werk,aber es hat an vielenStellenauch sondern entwickelt ein logisch-mathematisches zu ohnedabeibiographisch von Beziehungen frihreDarstellung. Martin Otten- denMenschen gegenwrtig, de Olmos Lioba Rossbach in KinshipAnalysis; werden. heimer(Kapitel 5: Relativism Ansatzeine theoretischem 118ff.)siehtin Schneiders zu des kulturrelativistischen Zugangs Verabsolutierung and N. Hamayon, Roberte hlt. die er fr derVerwandtschaft, Henri-Paul, Francfort, dogmatisch Fragen Uses Shamanism. of The Bahn Paul G. fr der darauf Erpldiert statt dessen einen Pluralismus, (eds.): Concept Akadmiai zurobjektiven, kulturun-andAbuses. dass niemand Kiad,2001.408 pp. basiert, Budapest: Zugang ISBN 963-05-7866-2. hatunddass kulturvergleichende Wahrheit Shamanistica, 10) (Bibliotheca abhngigen dar- Price:$ 84.00 eineberechtigte Perspektive Fragen ethnologische volume is thesecond of Shamanism" "TheConcept stellen. Robert McKinley (Kapitel6: The Philosophy of Conference of the4thInternational A Replyto Schneider's of the of proceedings of Kinship. "Critique held Research of Kinship"; 131ff.)hltSchneiders SocietyforShamanic Auslegung theInternational Study 1997(thefirst on 1-5 September at Chantilly, derVerwandtschaft als Kultursystem eineInterpretation France, des esprits. in 2000: "La Politique derVerwandtschaft Diese er- one was published als Philosophie entgegen. ed. byDenise etreligions einwenig innert an die strukturalistische universalistes", Allianztheorie,Chamanismes and Jean-Pierre Brac de la Perrire, in Form einer ethisch-moralischen Variante, Aigle,Bndicte wenngleich weilauchsie dieFragestellt, wieMenschen Nanterre). (moralisch) Chaumeil. forshamanism thefascination The bookdenounces in gegenseitige verstrickt werden. Susan Abhngigkeit acuteamong ourWestern Clas- within P. Montague societies, particularly Kinship (Kapitel7: The Trobriand sufor "shamanologists" sification and Schneider's 168ff.) "shamanists," Cultural "shamaniacs," Relativism; diseasetransmitted a modern from in ihrem An- fering macht dass Schneiders "shamanitis," deutlich, Beitrag a vast modern ofmedia: Ver- bya widerange satz tatschlich zu einemgrundlegend anderen "neo-shamans," on self-realisation, andchoiceof conferences ihnauf literature stndnis von Verwandtschaft fhrt. Sie wendet thisdisease from einer but also manyscientists die Verwandtschaftsterminologie derTrobriander, suffering it. The topicis so polemical even knowing derbekanntesten Ethnien derEthnologie, an undkann without of it can be studied dadurch einSymbolsystem das die Menschen that ermitteln, onlyglobally, by a collective and hencetherichpanelof anthropologists zu Nahrungskategorien undWettermagie sowiemitein- specialists, review. in thevolumeunder convened anderin Beziehung AuchLaura Zimmer-Tama-archaeologists setzt. intwolarge results scholars between these koshi(Kapitel8: Development and Ancestral Gerry- Thedialogue and and modern on prehistoric in Papua New Guinea;187ff.) sections Schneider archaeology, mandering. Theeditors chosenot societies. ofmodern wendet Schneiders auf die Klans der anthropology Kulturanalysen andits of shamanism definition a definitive sich das to provide GendePapua Neuguineas an. Dabei erweist a hence his each author and let Netzwerk als offen own, give genealogische "Manipu- boundaries, gegenber lationen" von fewrepetitions. an den Klangrenzen, die zur Nutzung thewellwirtschaftlichen Vorteilen Hamayon, by Roberte kurzfristigen vorgenommen The introductions ofSiberian werden. Freilich bedurfte es keinen David M. Schnei- known shamanism, anthropologist specialist in Central andHenri-Paul umManipulationen vonVerwandtschaftsstrukturen Asia, Francfort, der, archaeologist of of the first haben. tell us aboutthe history ber die schon andere festzustellen, "discovery" nachgedacht in Siberia and missionaries EinenDavid Schneider brauchte es hingegen, um ein shamanism by 17th-century itsdevilish von"Verwandten" mit pracregarding they expressed Wettermagiethecontempt Bedeutungsgeflecht and the origins of shamanism tices.The rediscovery wahrzunehmen. withNew in theWestare linked der alte Freund of the"shamanitis" Es scheint, als sollteabschlieend followed and both andscholars undWidersacher das letzte Wort Ageandpostmodernism, Ward H. Goodenough in shamanism. interest thepopular behalten Modell;205ff.).Er provoked (Muddelsin Schneider's
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The prehistoric section tencase studies of shamanist theories do not take into accountthe comprises almostthe whole world were "primitive" evolution ofrock art tothechanges in society covering according and/or "native" arthasbeeninterpreted 280; Francfort, bythe"trance" (Jacobson, 256). or thetheory of universal shamanism: Whileit is rather theory Europe, easy to provethepoorstanding in history andsociology, sometimes Africa, Siberia,InnerAsia, India, Northand Latin ofshamaniacs they America. This theory extends theuse of the "theory seemtohavehard science on their side.Yet,Henri-Paul of universal shamanism" to a widerangeof societies, Francfort andPaulG. Bahndismantle thesupposed psyand finally to thewholeof humankind. It claimsthat chologically universal visionsequence (which entoptic of all hunting shamanism is the religion and gath- claims a serious basis)anditsmateneurophysiological and postulates the greatantiquity of rialisation intoworks of art. arefound eringcultures, Entoptic images the potential of the humannervous to enter in non-hallucinatory artandliterary which system descriptions, or "trance" "altered statesof consciousness" and to have nothing to do withdrugand shamanism, such hallucinations. Shamanism or characters in supernatural generate beingtheuniver- as in children's drawings sal primitive rock art can be explained as tales.Moreover, the "trance" of the Siberian shaman religion, madeby shamans in is a misinterpretation, as theyare showmen, paintings/engravings hallucinatory acting in the1960s a partwithout trance. thistheory "trance." The question of the use of Archaeologists adopted to theDiffusionist in drugs(not employed as a plausible alternative in Siberian is also theory shamanism) order to explainthesimilarities of certain Asian and raised. MichelLorblanchet (pp.95-115 on thecave of New Worldartforms. Recentbooks such as thatof Pech Merle,France)questions if the toxicpigments J.Clottes andD. Lewis-Williams de la usedin thespitting could havebeenusedas (Les Chamanes technique this with a great media drugs. 2001) spread theory prhistoire. andpublicity. The authors to interpret impact analysecriteria proposed thepresent sucha generalising With and show that are not sufficient toconvolume, shamanism, theory they time refuted onthe basisofscientific is for the first shamanism andexclude other Drums are argu- firm religions. ments. All authors thefundamental of shamanism, whileentoptic problem nota monopoly agreethat imagery definition ofthe is absentof InnerAsia and Levantine is usually thevagueandall-embracing art(Francfort, umbrella-words and 243;Jacobson, "shamanism," "shaman," "trance," 279;Margarita Diaz-Andreu, 121).They, "hallucination" a fundamental ofthemeth(see Paul G. Bahn; 57). Theyhesitate therefore, highlight problem it as a religion: to consider is it a technique, odology usedbythesupporters whether ofuniversal shamanism. a "symbolic Shamanists a beliefsystem, a "mode of religion," their own definition of select give key-terms, or a set of elementary fit social system," that their fieldwork, components onlya fewcriteria deliberately The authors ignore withall religions? thecontext, the data,neglect contrary compatible potentially interpret the criticism as being whatever wishto see in them, etc. against popularwritings motifs they expressstrong of MirceaEliade, a "guruof the new Age" whose (Francfort, Le Quellec,135-159; Klein 66; Jean-Loc revelations et al., 214). The arguments worksare morelike religious used are oftencircular. "mystical" do As summarises EstherJacobson than however, (56). Someofthem, (279), "in orderto analysis scholarly scholars whohavemodified maketheleap from historic or ethnographic notblameEliadebutlater evidence in order to bypasssome to prehistoric his definition of shamanism themost signs. . . , we need to ignore fundamental cautions of a researcher and takeon the discrepancies. troubling and others, purpose of a poet." As demonstrated Hamayon by Roberte of art production, is based on an horizontal shamanism relationship Concerning contemporary populathe tions between on thesameterritory and supposed as prehistoric living interdependence exchange people in hunter-gathobserved rock art have no engraving tradition (South making gameanimals peopleandtheir Central of thecircumnorthern areas(Siberiaand Africa, nomodern tradition ofshaerersocieties Asia),and/or No documentation of a shaman exists somepartsof North America). Whydoes it manism. actually possibly The claim making rockartofvisions societies? in altered other states notinclude hunter-gatherer experienced San (AnneSolomon; ofconsciousness. Francfort oftheSouth Africa shows the to shamanism (39) through analinfigurative andnonfigurative art 161-177), and of theNorthern Ojibwa Indians(Jack ysisofthespontaneity The absenceof that artcannot from visions. Art 179-187) is problematic. emerge hallucinatory Steinbring; a longprocess in Australia the creation ofacquisition, in control of shamanism requires goes against anyform the execution and cannot be African cults of done under halluciThe universal possession easily theory. passive theshaman nation. The complex where ofcave artprobably of shamanism, arethevery compositions opposite sketches of the spirits is the master 65). Even in necessitated (Lorblanchet; 99). It (Francfort; preliminary find rock is that to hallucination would be it unlikely any impossible meticulously Mongolia, proves prehistoric andrecreated ina nonintoxicated relatedto shamanic state. art thatis necessarily Besides, practices recalled of it is impossible to discriminate between Jacobson; 277-294). The merepossibility (Esther drug-induced in stratified contested shamanic and is strongly shamanism societies, imagesand nonhallucinatory imagery, America andChina, which abso- nonshamanic even in such as Pre-Columbian Siberia. no one Therefore, images, themodel ofloosely artist do notfit can knowthetrue of a integrated hunting buttheoriginal lutely meaning societies (CeceliaF. Kleinet al.; 207-219). Supporters design.
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andteralso borrows cannotbe entirely anism the shamanic waysofthinking, symbols, theory Although as such as from other are that art the authors rock Christianism, religions minology images rejected, agree Neoshamin theMazatecandKorean can be pro- shown other ambivalent and many examples. interpretations The famous to be a proselyte with suchas totemic religion. spirits, anismappears guardian symbolism posed, "to shamanism teaches even Harner Michael neoshaman of the about beliefs ancestor black, dead, spirits worship, Alaskan as it" such have who those of the initiation young sorcerer, forgotten exorcism, magic, projective andInuits. etc. Rock artcould be Indians myths, simpleornamentation, of ofbiographies Theauthors or of placesof supernatural examples giveseveral potency; onlya landmark and received who revelations, forshamans. shamans, indeed aide de mmoire self-proclaimed A major elected. hadbeenpersonally to prove five anthropological The second sectioncontains they try written are books shamanism of for the source and the by case studies Tuva, Mexico,Korea,Japan, study andWesterners). im- neoshamans DakotaSioux - thatfocuson new developments Autobiographies, (natives studies of chants, societies. collections in different shamanism play a very descriptive modernising plying ofneoshamanism. rolein thepropagation seen as diametrical-important has been persistently Shamanism to theproblems is adapted The roleof neoshamans as backward and regarded ly opposedto "modernity" a business, a degree, obtain societies: of ofmodern antithesis and barbaric an archaic and superstitious, expand lovers.Korean to chase extramarital of thesociety's writetalismans The gradual Christian change religion. realmby traditional also move out of their revalua- shamans a strong shamanism toward attitudes implied The affairs." "national whichappearto be a marker givingpredictions tionof thesetraditions, concerning and rites arereplaced before collective as it existed But could shamanism of identity. practices byindividual are When demonstrations. maintained, a new folkloric shamanism or is modern 1930 reallysurvive, they and condensed ritesare distorted fieldreports? traditional (Lakota reinforced invention by anthropological Tuva Indians' Mazatec Sioux' "neoshamanism" ceremonies). of to Sundance, The authors mostly agree speak arefolkloric oftourists a crowd amidst festivals evenin public as shamanism), is as problematic which (a term restricted rituals ancient from removed far or performances a derivation, a continuation, Tuva.Is neoshamanism the 1970s,Mazatecshave Is to groupmembers. beliefs andpractices? offolk-religious a revitalisation During theconsumptheceremonies old winein newbottles?," commercialised it "newwinein old bottles," involving of ambivis full attitude but their of tion classicalvintages, from wineblended "fresh mushrooms, or maybe source wonderful a to be Neoshamanism alence. new thirst" slate appears (Klaus-Peter [which] unrequieted may valorises and of tourism," "ecstasy attracting by profits 351)? Koepping; viewith into a bygone frozen searchfortherootsof Indians societies shamanist Former past.Neoshamans the time same the at but in other each shamandead revive almost to tourists, in their receiving identity trying can spoiltheritual tourists of neoshamans Western discourse The nationalistic ic customs. ignorance by their who are in contact and shamans tradition" of the"true insists on thepreservation they and lack of respect, Lakota Sioux are much art. loose their can them with their own past, visiting by learning tryto recreate Whitepeople of attendance the and less academic studies, welcoming, libraries, museums, collecting making is less andless tolerated. rituals andtransmit at Sundance shamans topreserve ofancient thespeeches Theyare commercial the ruthless to the strongly from also borrow theseneoshamans them. exploitation Indeed, opposed who Siouxthemselves, who are often shamanism. by neoshamans, traditional oftheir Westitsreinterpretation a new, andpromote Amerindian form a basisfor mixdifferent often Thereports oftheanthropologists religions of in the appropriation form of colonialism ownhistoriog- perverse their whohavenotyetdeveloped those tradition. shamanist raphy. at shamanism thecase of finding In thelastarticle, societies" oforganic shamanism The"traditional rapshowsthateverything of Greekphilosophy Ma- theheart theera of themediaand globalisation. idlyenters - in this can be interpreted haveinternational andTuva neoshamans by "shamanism" zatec,Indian, strange and Greeks between the contact in international take (see with work case, Scythians ties, psychoanalysts, part that whodemonstrated Jacobson works of other andaremembers knowEliade'sbooks, byEsther conferences, EvenSocrates notshamanists). were studies. forshaman theFoundation certainly Theyhavecontacts Scythians has beenqualof rationalism thebirth andreada lot on other whorepresents with themediaand academics, of a soul thenotion to explain as thelastshaman all thewhileto ified cultures suchas New Age - declining thebody. from influences. independent foreign recognise wouldhave certainly Moreillustrations therefore Neoshamanism helpedthe belongsto New Age, an and rock art with familiar not is who reader on based institution without individualistic entoptic spirituality andextra-scimixscholarly Thebibliographies ofNew images. self-realisation (see pp.371-375,a presentation of onthe"speciality" notations butsimple The New Age entific works, Age in theWestby DanieleVazeilles). 's Vazeilles Daniele made as authors the exoticsocieties from eclecticborrowing bibliography by (shamanism, havebeen and should forthereader, Roberte helpful Zen, yoga,etc.) is verysuperficial. Hamayon are very forall thearticles. (1-14) and Daniele Vazeilles(367-387) show how applied a widerangeof workwill interest This collective of and Western New Age spirituality reinterpretation of art,archaeologists, historians Neosham- scholars, shamanism. arefarfrom ancient shamanism ethnologists,
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civilisation. andhistorians ofevery die Studievon PascaleSicotte lt,whrend Theycan also com- einsetzen with the issue of the Revue und their an Ethnien die special plement reading Prosper Uwengeli denruandischen "Chamanismes" Universitairesgegenwrtig dramatischen (Paris:Presses kennzeichnet, Diogne, Vernderungen thedirection of Ro- die hohe Flexibilitt de France, der Konservierungskonzepte er2003; under Quadrige, IsabelleCharleux fordert, um dem Gorillanocheine berlebenschance berte . Hamayon). einzurumen. 90 Prozent allernichtmenschlichen Primaten leben and Linda D. Wolfe(eds.): Pri- im tropischen und geradediese Habitate Fuentes, Agustin, Regenwald, of Hu- verndern Face to Face. Conservation sichrapide. Allein50 Prozent mates allerlebender Implications Primate Interconnections. man-Nonhuman sindindenProgrammen derSpeciesSurCambridge: Primatenarten Conservation Press,2002. 340 pp. ISBN 0- vivalCommission (SSC) undderWorld University Cambridge Studiesin Biologicaland Union undallein einFnftel wird als ge521-79109-X. (IUCN) erfat, (Cambridge fhrdet oderstark Fuentes 29) Price: 60.00 gefhrdet Evolutionary Anthropology, eingestuft. Agustin zur Anthro- zeigt amBeispiel derMentawai-Inseln, Da die Frage,was die Primatologie eindaes keine bei- fachen Selbstverstndnis fr einekomplexe Welt whrend Lsungen gibt, pologieund damitzu unserem werden Anthony auch spiegelbildlich L.Rose das brisante Thema "Buschfleisch" gestellt zutragen vermag, inbislang dieseSammelschrift diskutiert. Bruce Wheatley kann, einzigartigeram BeispielZentralafrika belegt Weise.Da diesesThemaein existentielles ist,belegt und Co-Autoren zeigenfrdas AtollNgeaur(Repuderunsere nchsten Ver- blik Palau) das Tierschutzdilemma am Fall von Madie dramatische Bedrohung, durch caca fascicularis sind- undzwarvorwiegend David S. Spraguedie wandten auf,whrend ausgesetzt im zunehmend in das kologische zwischen der Gefge problematischere Eingriffe Beziehung anthropogene derPrimaten japanischen und Tierprimaten unter unddie Existenzbedingungen dem Bevlkerung allgemeinen Titel "Monkeys in the Backyard" imbesonderen. beziehungsreichen dieser BandTierschutz- beschreibt. In vierHauptkapiteln greift Primaten auf. Die vergleichen- Der abschlieende Teil befat sichmitden Regienichtmenschlicher fragen die aus primatologischer Sichtrelevon (Kultur-)Anthropologie derBeziehung de Analyse rungsaktivitten, die vant sind. Die von Ardith A. Eudey undPrimatologie Dolhinow) dringenbelegt Erfahrungsstudie (Phyllis sofern berthailndische machtdie groe de Notwendigkeit Wildlife-Projekte Forschung, interdisziplinrer ha- organisatorische die KonserPrimaten eine berlebenschance nichtmenschliche deutlich, Herausforderung wie wichund die Schwieihr Ferner macht bensollen. deutlich, darstellen, vierungsprogramme groen Beitrag ist. rigkeiten in politisch instabilen Ein fragliches frunser Menschenbild Staaten. tigdie Verhaltensbiologie un- "monkey business" inanthropology" Leslie . Sponselundihre Da die"cross-species greifen perspective am Helfer umstritten ter ist, ja sogar gefrch- Kollegen/innen Beispielnichtmenschlicher Kulturanthropologen unterstreicht der Kokosnuernte deren umstrittene Bezeichzu Recht. Sie bei M. Pavelka auf, tet, Mary beklagt holi- nungals "weed species"das ethische Problem trefderIntensivierung dieNotwendigkeit systematisch Schlielich eine der undMitarbeiter S. Fouts Anstze. stischer zeigen fendkennzeichnet. exemplifiziert Roger Linda D. Wolfe,an den Hulmans auf:einer- Herausgeberinnen, derSchimpansenforschung die Ambivalenz nureine von Jaipur von SilverSpring andererseits seitssindsie unserSpiegelbild, (Indien)sowieMakaken unter (Florida) die gegenwrtige Ihrmethodenkritischer test-tube". Hilflosigkeit Beitrag konzeptionelle "hairy Arten. derHIV-Forschung besonderer zeigt, im Vorgehen gegenber kulturfolgenden Bercksichtigung Der Band umreit das breite und Probleme derPrimatologie dadieethischen keineswegs Themenspektrum Facetten derkologischen Kritik amForschungs- die zahlreichen unddaes erhebliche sind Interdepengelst ob erletztlich undTierprimaten; einen was nachdrcklich denzvonMensch gibt, Projekte design gegenwrtiger zum Tierschutz ist. zu unterstreichen wird, Beitrag beitragen wirkungsvollen werden. Globanach bezweifelt nichtwestliche darfaller Erfahrung behandelt Das zweiteHauptkapitel Die le Bilanzenzeigen,da Tierschutzaktivitten offenbar von Primaten. Sicht- und Behandlungsweisen Zu einen heien Stein sind. nur auf der Kenntnis pessimiethnokologischen Tropfen vielfltigen genaue Ich meine, stischgesehen? istessentielle jede andereEinschtzung erfolgversprechenVoraussetzung Aspekte Das entwertet denhervorragend das machenArbeiten wreverfehlt. der Konservierungsprogramme, redigierdenneinesleistet er zumindest: der tenBand keineswegs, diedasVerhltnis AnnCormier vonLoretta deutlich, Konserdie ih- er weistauf die weltweiten brasilianischen kennzeichnet, primatologischen Guajzu Primaten zumindest das Auchdie von vierungsprobleme dienen. undals Nahrung nenals "Kinder" hin,unddas beruhigt derscientific an denBan in Gewissen Studie Lizarralde Manuel community. durchgefhrte Winfried Henke H. Shepard sowiedie vonGlenn Venezuela mitgeteilten Matan den peruanischen Befunde ethnokologischen fr die das hoheGefhrdungspotential belegen sigenka Voices. Oral Ritual Die Sichtweisen. Primaten Gaenszle, Martin: Ancestral ethnospezifischer aufgrund Texts and Social Contexts Their chinesischen der intensive amongthe MewaKnigsaffenmythoAnalyse Lit Verlag, dasich hangRai of East Nepal. Mnster: 2002. macht D. Burton Frances Hoffnung, logiedurch 347pp. ISBN 3-8258-5891-X. InterkulfrKonservierungsstrategien dieseKulturikone (Performanzen: positiv
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