This book offers an in-depth insight into post-socialist rural shamans in Mongolia thereby making a rare but important contribution to the ethnography of both Inner Asia and Southern Siberia. It examines the social making of shamans, in particular those of the Shishget depression of the northernmost borders of Mongolia. By analysing practices, discourses and performances in local and national arenas, the author traces the social constitution of the shamans’ inspirational power, examines the shamans’ performance of power during the seance, discusses the economy of reputation of successful shamans and scrutinizes their legitimizing practices. The study will be welcomed by students of social/cultural anthropology and religious studies with a particular interest in shamanism or ritual studies.
Part travelogue, part experiential spiritual memoir, Kevin Turner takes us to visit with authentic shamans in the steppes and urban centers of modern-day Mongolia. Along the way, the author, a practicing shaman himself, tells of spontaneous medical diagnoses, all-night shamanic ceremonies, and miraculous healings, all welling from a rich culture in which divination, soul-retrieval, and spirit depossession are a part of everyday life. Shamanism, described in the 1950s by Mircea Eliade as "archaic techniques of ecstasy," is alive and well in Mongolia as a means of accessing "nonordinary realities" and the spirit world. After centuries of suppression by Buddhist and then Communist political powers, it is exploding in popularity in Mongolia. Turner gives compelling accounts of healings and rituals he witnesses among Darkhad, Buryat, and Khalkh shamans, and goes on to provide us with his insights into a universal shamanism, principles that lie at the heart of shamanic traditions worldwide. This astounding, inspiring book will appeal to shamans and shamanic therapists, students of Mongolian culture and comparative religion, and fans of off-grid travel memoirs.
The Routledge Handbook of Religions in Asia provides a contemporary and comprehensive overview of religion in contemporary Asia. Compiled and introduced by Bryan S. Turner and Oscar Salemink, the Handbook contains specially written chapters by experts in their respective fields. The wide-ranging introduction discusses issues surrounding Orientalism and the historical development of the discipline of Religious Studies. It conveys how there have been many centuries of interaction between different religious traditions in Asia and discusses the problem of world religions and the range of concepts, such as high and low traditions, folk and formal religions, popular and orthodox developments. Individual chapters are presented in the following five sections: Asian Origins: religious formations Missions, States and Religious Competition Reform Movements and Modernity Popular Religions Religion and Globalization: social dimensions Striking a balance between offering basic information about religious cultures in Asia and addressing the complexity of employing a western terminology in societies with radically different traditions, this advanced level reference work will be essential reading for students, researchers and scholars of Asian Religions, Sociology, Anthropology, Asian Studies and Religious Studies.
Set in a remote district of villagers and nomadic pastoralists in the northernmost part of Mongolia, this book introduces a local world where social relationships are cast in witchcraft-like idioms of mistrust and suspicion. While the apparent social breakdown that followed the collapse of state socialism in Mongolia often implied a chaotic lack of social cohesion, this ethnography reveals an everyday universe where uncertain relations are as much internally cultivated in indigenous Mongolian perceptions of social relatedness, as they are externally confronted in postsocialist surroundings of unemployment and diminished social security.
This detailed study on the Sunuwar people, one of the many indigenous peoples of Nepal, is based on more than twenty years of ethnographic research. The book starts with an account of the Sunuwar's indigenous notion of culture (mukdum) as expressed in social practice. With reference to specific social fields, a model of the Sunuwar person, mainly used to grasp deviations from the ideal way of life, is analyzed from the perspective of cultural psychology and the anthropology of the senses. The study concludes with an analysis of healing rituals, showing that their effect simultaneously results from the ancestral atmosphere produced by the shaman and a kind of domination-free discussion among the ritual participants mainly taking place in the pauses of the ritual. Thus, the shamanic ritual is interpreted as a kind of mediation. (Series: LIT Studies on Asia / Asien: Forschung und Wissenschaft - Vol. 6) [Subject: Asian Studies, Anthropology, Cultural Studies, Psychology, Religious Studies]
The forms of contemporary society and politics are often understood to be diametrically opposed to any expression of the supernatural; what happens when those forms are themselves regarded as manifestations of spirits and other occult phenomena? In Not Quite Shamans, Morten Axel Pedersen explores how the Darhad people of Northern Mongolia's remote Shishged Valley have understood and responded to the disruptive transition to postsocialism by engaging with shamanic beliefs and practices associated with the past.For much of the twentieth century, Mongolia's communist rulers attempted to eradicate shamanism and the shamans who once served as spiritual guides and community leaders. With the transition from a collectivized economy and a one-party state to a global capitalist market and liberal democracy in the 1990s, the people of the Shishged were plunged into a new and harsh world that seemed beyond their control. "Not-quite-shamans"—young, unemployed men whose undirected energies erupted in unpredictable, frightening bouts of violence and drunkenness that seemed occult in their excess— became a serious threat to the fabric of community life. Drawing on long-term fieldwork in Northern Mongolia, Pedersen details how, for many Darhads, the postsocialist state itself has become shamanic in nature.In the ideal version of traditional Darhad shamanism, shamans can control when and for what purpose their souls travel, whether to other bodies, landscapes, or worlds. Conversely, caught between uncontrollable spiritual powers and an excessive display of physical force, the "not-quite-shamans" embody the chaotic forms—the free market, neoliberal reform, and government corruption—that have created such upheaval in peoples' lives. As an experimental ethnography of recent political and economic transformations in Mongolia through the defamiliarizing prism of shamans and their lack, Not Quite Shamans is an attempt to write about as well as theorize postsocialism, and shamanism, in a new way.
China and Russia are rising economic and political powers that share thousands of miles of border. Despite their proximity, their interactions with each other - and with their third neighbour Mongolia - are rarely discussed. Although the three countries share a boundary, their traditions, languages and worldviews are remarkably different. Frontier Encounters presents a wide range of views on how the borders between these unique countries are enacted, produced, and crossed. It sheds light on global uncertainties: China's search for energy resources and the employment of its huge population, Russia's fear of Chinese migration, and the precarious independence of Mongolia as its neighbours negotiate to extract its plentiful resources. Bringing together anthropologists, sociologists and economists, this timely collection of essays offers new perspectives on an area that is currently of enormous economic, strategic and geo-political relevance.
The collapse of socialism at the end of the twentieth century brought devastating changes to Mongolia. Economic shock therapy—an immediate liberalization of trade and privatization of publicly owned assets—quickly led to impoverishment, especially in rural parts of the country, where Tragic Spirits takes place. Following the travels of the nomadic Buryats, Manduhai Buyandelger tells a story not only of economic devastation but also a remarkable Buryat response to it—the revival of shamanic practices after decades of socialist suppression. Attributing their current misfortunes to returning ancestral spirits who are vengeful over being abandoned under socialism, the Buryats are now at once trying to appease their ancestors and recover the history of their people through shamanic practice. Thoroughly documenting this process, Buyandelger situates it as part of a global phenomenon, comparing the rise of shamanism in liberalized Mongolia to its similar rise in Africa and Indonesia. In doing so, she offers a sophisticated analysis of the way economics, politics, gender, and other factors influence the spirit world and the crucial workings of cultural memory.
This book reconstructs the life of a Jesuit missionary in a small inland residence in China (Ch'ang-shu, Chiang-nan Province), primarily but not exclusively on the basis of the evidence of a newly (re)discovered private Account Book covering the period from October 1674 to April/May 1676. This 'pocket' note book mainly represents the missionary's private expenses, and, to a much lesser extent, the revenues he received. As such it is an exceptional document in the missionary documentation. Absolutely unique is the part concerning his personal 'spiritual' exercises, his successes as well as failings in that field. After a lengthy introduction, in which both the life of the author and the complex composition of the Account Book are reconstructed, the text is presented, in a bilingual Latin - English edition. In seven chapters the contents are further described and analysed from various angles: the general topographical setting; the author's ten journeys through the region in 1674-1676; the social contacts referred to; the various aspects of priestly and pastoral life; the means of propagation, written as well as pictorial; the material culture of the mission; the financial structure of the whole undertaking, including the patterns of expenditure revealed. All the evidence available in this Account Book is combined with other contemporary information, mainly from unpublished sources, including a large number of quotations from the lost Couplet--Rougemont correspondence that has survived in Estrix's Elogium F. de Rougemont (1690), the text of which is also published here for the first time. Thus the Account Book assumes its place as an exceptional private document with a major relevance for the reconstruction of missionary life in China.
