For centuries the Huichol (Wixárika) Indian women of Jalisco, Mexico, have been weaving textiles on backstrap looms. This West Mexican tradition has been passed down from mothers to daughters since pre-Columbian times. Weaving is a part of each woman’s identity—allowing them to express their ancient religious beliefs as well as to reflect the personal transformations they have undergone throughout their lives. In this book anthropologist Stacy B. Schaefer explores the technology of weaving and the spiritual and emotional meaning it holds for the women with whom she works and within their communities, which she experienced during her apprenticeship with master weavers in Wixárika families. She takes us on a dynamic journey into a realm of ancient beliefs and traditions under threat from the outside world in this fascinating ethnographic study.
"A beautiful ethnographic work. Schaefer deftly relates mythology, cosmology, family life, and economics within the spiritual practice and mechanics of weaving. There is clearly a preservation ethos underlying Schaefer's work, yet her depiction is not mournful, it is celebratory."--Ethnohistory
Winner, Society for American Archaeology Book Award, 2017 San Antonio Conservation Society Publication Award, 2019 The prehistoric hunter-gatherers of the Lower Pecos Canyonlands of Texas and Coahuila, Mexico, created some of the most spectacularly complex, colorful, extensive, and enduring rock art of the ancient world. Perhaps the greatest of these masterpieces is the White Shaman mural, an intricate painting that spans some twenty-six feet in length and thirteen feet in height on the wall of a shallow cave overlooking the Pecos River. In The White Shaman Mural, Carolyn E. Boyd takes us on a journey of discovery as she builds a convincing case that the mural tells a story of the birth of the sun and the beginning of time—making it possibly the oldest pictorial creation narrative in North America. Unlike previous scholars who have viewed Pecos rock art as random and indecipherable, Boyd demonstrates that the White Shaman mural was intentionally composed as a visual narrative, using a graphic vocabulary of images to communicate multiple levels of meaning and function. Drawing on twenty-five years of archaeological research and analysis, as well as insights from ethnohistory and art history, Boyd identifies patterns in the imagery that equate, in stunning detail, to the mythologies of Uto-Aztecan-speaking peoples, including the ancient Aztec and the present-day Huichol. This paradigm-shifting identification of core Mesoamerican beliefs in the Pecos rock art reveals that a shared ideological universe was already firmly established among foragers living in the Lower Pecos region as long as four thousand years ago.
A distinguished anthropologist–who is also an initiated shaman–reveals the long-hidden female roots of the world’s oldest form of religion and medicine. Here is a fascinating expedition into this ancient tradition, from its prehistoric beginnings to the work of women shamans across the globe today. Shamanism was not only humankind’s first spiritual and healing practice, it was originally the domain of women. This is the claim of Barbara Tedlock’s provocative and myth-shattering book. Reinterpreting generations of scholarship, Tedlock–herself an expert in dreamwork, divination, and healing–explains how and why the role of women in shamanism was misinterpreted and suppressed, and offers a dazzling array of evidence, from prehistoric African rock art to modern Mongolian ceremonies, for women’s shamanic powers. Tedlock combines firsthand accounts of her own training among the Maya of Guatemala with the rich record of women warriors and hunters, spiritual guides, and prophets from many cultures and times. Probing the practices that distinguish female shamanism from the much better known male traditions, she reveals: • The key role of body wisdom and women’s eroticism in shamanic trance and ecstasy • The female forms of dream witnessing, vision questing, and use of hallucinogenic drugs • Shamanic midwifery and the spiritual powers released in childbirth and monthly female cycles • Shamanic symbolism in weaving and other feminine arts • Gender shifting and male-female partnership in shamanic practice Filled with illuminating stories and illustrations, The Woman in the Shaman’s Body restores women to their essential place in the history of spirituality and celebrates their continuing role in the worldwide resurgence of shamanism today.
Community-based participatory research (CBPR) presents unique ethical and practical challenges, particularly for graduate students. This volume explores the nuanced experience of conducting CBPR as a PhD student. It explains the essential roles of developing trust and community relationships, the uncertainty in timing and direction of CBPR projects that give decision-making authority to communities, and the politics and ethical quandaries when deploying CBPR approaches—both for communities and for graduate students. The Community-Based PhD brings together the experiences of PhD students from a range of disciplines discussing CBPR in the arts, humanities, social sciences, public health, and STEM fields. They write honestly about what worked, what didn’t, and what they learned. Essays address the impacts of extended research time frames, why specialized skill sets may be needed to develop community-driven research priorities, the value of effective relationship building with community partners, and how to understand and navigate inter- and intra-community politics. This volume provides frameworks for approaching dilemmas that graduate student CBPR researchers face. They discuss their mistakes, document their successes, and also share painful failures and missteps, viewing them as valuable opportunities for learning and pushing the field forward. Several chapters are co-authored by community partners and provide insights from diverse community perspectives. The Community-Based PhD is essential reading for graduate students, scholars, and the faculty who mentor them in a way that truly crosses disciplinary boundaries. Contributors: Anna S. Antoniou, Amy Argenal, Sonya Atalay, Stacey Michelle Chimimba Ault, Victoria Bochniak, Megan Butler, Elias Capello, Ashley Collier-Oxandale, Samantha Cornelius, Annie Danis, Earl Davis, John Doyle, Margaret J. Eggers, Cyndy Margarita García-Weyandt, R. Neil Greene, D. Kalani Heinz, Nicole Kaechele, Myra J. Lefthand, Emily Jean Leischner, Christopher B. Lowman, Geraldine Low-Sabado, Alexandra G. Martin, Christine Martin, Alexandra McCleary, Chelsea Meloche, Bonnie Newsom, Katherine L. Nichols, Claire Novotny, Nunanta (Iris Siwallace), Reidunn H. Nygård, Francesco Ripanti, Elena Sesma, Eric Simons, Cassie Lynn Smith, Tanupreet Suri, Emery Three Irons, Arianna Trott, Cecilia I. Vasquez, Kelly D. Wiltshire, Julie Woods, Sara L. Young
Huichol Indian yarn paintings are one of the world's great indigenous arts, sold around the world and advertised as authentic records of dreams and visions of the shamans. Using glowing colored yarns, the Huichol Indians of Mexico paint the mystical symbols of their culture—the hallucinogenic peyote cactus, the blue deer-spirit who appears to the shamans as they croon their songs around the fire in all-night ceremonies deep in the Sierra Madre mountains, and the pilgrimages to sacred sites, high in the central Mexican desert of Wirikuta. Hope MacLean provides the first comprehensive study of Huichol yarn paintings, from their origins as sacred offerings to their transformation into commercial art. Drawing on twenty years of ethnographic fieldwork, she interviews Huichol artists who have innovated important themes and styles. She compares the artists' views with those of art dealers and government officials to show how yarn painters respond to market influences while still keeping their religious beliefs. Most innovative is her exploration of what it means to say a tourist art is based on dreams and visions of the shamans. She explains what visionary experience means in Huichol culture and discusses the influence of the hallucinogenic peyote cactus on the Huichol's remarkable use of color. She uncovers a deep structure of visionary experience, rooted in Huichol concepts of soul-energy, and shows how this remarkable conception may be linked to visionary experiences as described by other Uto-Aztecan and Meso-American cultures.
A remarkable array of people have been called shamans, while the phenomena identified as shamanism continues to proliferate. This second edition of the Historical Dictionary of Shamanism contains with examples from antiquity up to today, and from Siberia (where the term “shaman” originated) to Amazonia, South Africa, Chicago and many other places. Many claims about shamans and shamanism are contentious and all are worthy of discussion. In the most widespread understandings, terms seem to refer particularly to people who alter states of consciousness or enter trances in order to seek knowledge and help from powerful other-than-human persons, perhaps “spirits”. But this says only a little about the artists, community leaders, spiritual healers or hucksters, travelers in alternative realities and so on to which the label “shaman” has been applied. This second edition contains a chronology, an introduction, and extensive bibliography. The dictionary contains over 500 cross-referenced dictionary entries on individuals, groups, practices and cultures that have been called “shamanic”. This book is an excellent access point for students, researchers, and anyone wanting to know more about Shamanism.
This book explains the role that peyote—a hallucinogenic cactus—plays in the religious and spiritual fulfillment of certain peoples in the United States and Mexico, and examines pressing issues concerning the regulation and conservation of peyote as well as issues of indigenous and religious rights. Why is mescaline—an internationally controlled substance derived from peyote—given exemptions for religious use by indigenous groups in Mexico, and by the pan-indigenous Native American Church in the United States and Canada? What are the intersections of peyote use, constitutional law, and religious freedom? And why are natural populations of peyote in decline—so much so that in Mexico, peyote is considered a species needing "special protection"? This fascinating book addresses these questions and many more. It also examines the delicate relationship between "the needs of the plant" as a species and "the needs of man" to consume the species for spiritual purposes. The authors of this work integrate the history of peyote regulation in the United States and the special "trust responsibility" relationship between the American Indians and the government into their broad examination of peyote, a hallucinogenic cactus containing mescaline that grows naturally in Mexico and southern Texas. The book's chapters document how when it comes to peyote, multiple stakeholders' interests are in conflict—as is often the case with issues that involve ethnic identity, religion, constitutional interpretation, and conservation. The expansion of peyote traditions also serves as a foundation for examining issues of international human rights law and protections for religious freedom within the global milieu of cultural transnationalism.
A guide to worldwide shamanism and shamanistic practices, emphasizing historical and current cultural adaptations. This two-volume reference is the first international survey of shamanistic beliefs from prehistory to the present day. In nearly 200 detailed, readable entries, leading ethnographers, psychologists, archaeologists, historians, and scholars of religion and folk literature explain the general principles of shamanism as well as the details of widely varied practices. What is it like to be a shaman? Entries describe, region by region, the traits, such as sicknesses and dreams, that mark a person as a shaman, as well as the training undertaken by initiates. They detail the costumes, music, rituals, artifacts, and drugs that shamans use to achieve altered states of consciousness, communicate with spirits, travel in the spirit world, and retrieve souls. Unlike most Western books on shamanism, which focus narrowly on the individual's experience of healing and trance, Shamanism also examines the function of shamanism in society from social, political, and historical perspectives and identifies the ancient, continuous thread that connects shamanistic beliefs and rituals across cultures and millennia.
Consuelo Jimenez Underwood’s artwork is marked by her compassionate and urgent engagement with a range of pressing contemporary issues, from immigration and environmental precarity to the resilience of Indigenous ancestral values and the necessity of decolonial aesthetics in art making. Drawing on the fiber arts movement of the 1960s and 1970s, Chicana feminist art, and Indigenous fiber- and loom-based traditions, Jimenez Underwood’s art encompasses needlework, weaving, painted and silkscreened pieces, installations, sculptures, and performance. This volume’s contributors write about her place in feminist textile art history, situate her work among that of other Indigenous-identified feminist artists, and explore her signature works, series, techniques, images, and materials. Redefining the practice of weaving, Jimenez Underwood works with repurposed barbed wire, yellow caution tape, safety pins, and plastic bags and crosses Indigenous, Chicana, European, and Euro-American art practices, pushing the arts of the Americas beyond Eurocentric aesthetics toward culturally hybrid and Indigenous understandings of art making. Jimenez Underwood’s redefinition of weaving and painting alongside the socially and environmentally engaged dimensions of her work position her as one of the most vital artists of our time. Contributors. Constance Cortez, Karen Mary Davalos, Carmen Febles, M. Esther Fernández, Christine Laffer, Ann Marie Leimer, Amalia Mesa-Bains, Robert Milnes, Jenell Navarro, Laura E. Pérez, Marcos Pizarro, Verónica Reyes, Clara Román-Odio, Carol Sauvion, Cristina Serna, Emily Zaiden