This book analyses the social, political and religious life of the Hyolmo people of Nepal. Highlighting patterns of change and adaptation, it addresses the Shamanic-Buddhist interface that exists in the animated landscape of the Himalayas. Opening with an analysis of the ethnic revival of Nepal, the book first considers the Himalayan religious landscape and its people. Specific attention is then given to Helambu, home of the Hyolmo people, within the framework of Tibetan Buddhism. The discussion then turns to the persisting shamanic tradition of the region and the ritual dynamics of Hyolmo culture. The book concludes by considering broader questions of Hyolmo identity in the Nepalese context, as well as reflecting on the interconnection of landscape, ritual and identity. Offering a unique insight into a fascinating Himalayan culture and its formation, this book will be of great interest to scholars of indigenous peoples and religion across religious studies, Buddhist studies, cultural anthropology and South Asian studies.

This book is the first study to tackle the relationship between landscape and religion in-depth. Author Matthias Egeler overviews previous theories of the relationship between landscape and religion and then pushes this theorizing further with a rich case study: the supernatural landscape of the Icelandic Westfjords. There, religion and the supernatural--from churches to elf hills--are ubiquitous in the landscape and, as Egeler shows, this example sheds entirely new light on core aspects of the relationship between landscape, religion, and the supernatural.

Providing a fresh look at some of the pressing issues of our world today, this collection focuses on experiential and ritualized coping practices in response to a multitude of environmental challenges—cyclones, volcanic eruptions, tsunamis, earthquakes, warfare and displacements of peoples and environmental resource exploitation. Eco-cosmological practices conducted by skilled healing practitioners utilize knowledge embedded in the cosmological grounding of place and experiences of place and the landscapes in which such experience is encapsulated. A range of geographic case studies are presented in this volume, exploring Asia, Europe, the Pacific, and South America. With special reference throughout to ritual as a mode of seeking the stabilization, renewal, and continuity of life processes, this volume will be of particular interest to readers working in shamanic and healing practices, environmental concerns surrounding sustainability and conservation, ethnomedical systems, and religious and ritual studies.

In World of Worldly Gods, Kelzang T. Tashi offers the first comprehensive examination of the tenacity of Shamanic Bon practices, as they are lived and contested in the presence of an invalidating force: Buddhism. Through a rich ethnography of Goleng and nearby villages in central Bhutan, Tashi investigates why people, despite shifting contexts, continue to practice and engage with Bon, a religious practice that has survived over a millennium of impatience from a dominant Buddhist ecclesiastical structure. Against the backdrop of long-standing debates around practices unsystematically identified as 'bon', this book reframes the often stale and scholastic debates by providing a clear and succinct statement on how these practices should be conceived in the region. Tashi argues that the reasons for the tenacity of Bon practices and beliefs amid censures by the Buddhist priests are manifold and complex. While a significant reason for the persistence of Bon is the recency of formal Buddhist institutions in Goleng, he demonstrates that Bon beliefs are so deeply embedded in village social life that some Buddhists paradoxically feel it necessary to reach some kind of accommodation with Bon priests. Through an analysis of the relationship between Shamanic Bon and Buddhism, and the contemporary dynamics of Bhutanese society, this book tackles the longstanding concern of anthropology: cultural persistence and change. It discusses the mutual accommodation and attempted amalgamation of Buddhism and Bon, and offers fresh perspectives on the central distinguishing features of Great and Little Traditions.

This book concentrates on female shamanisms in Asia and their relationship with the state and other religions, offering a perspective on gender and shamanism that has often been neglected in previous accounts. An international range of contributors cover a broad geographical scope, ranging from Siberia to South Asia, and Iran to Japan. Several key themes are considered, including the role of bureaucratic established religions in integrating, challenging and fighting shamanic practices, the position of women within shamanic complexes, and perceptions of the body. Beginning with a chapter that places the shamaness at the centre of the discussion, chapters then approach these issues in a variety of ways, from historically informed accounts, to presenting the findings of extensive ethnographic research by the authors themselves. Offering an important counterbalance to male dominated accounts of shamanism, this book will be of great interest to scholars of Indigenous Peoples across Religious Studies, Anthropology, Asian Studies, and Gender Studies.

This book is the first attempt to theorise South Asian Gothic production as a common cultural landscape, taking into account both the historical perspective and the variety of media texts. The volume consists of fifteen chapters by experts in film, literature and cultural studies of South Asia, representing the diversity of the region and a number of ways in which Gothic manifests in contemporary South Asian cultures. Gothic in South Asia can be read as a distinctive aesthetic, narrative practice, or a process of signification, where conventional Gothic tropes and imagery are assessed anew and global forms are consumed, appropriated, translated, transformed or resisted. The volume investigates South Asian Gothic as a local variety of international Gothic and part of the transnational category of globalgothic, contributing to the ongoing discussion on the need to de-westernise Gothic methodologies and ensure that Gothic scholarship remains relevant in the culturally-diverse modern world.

"This essay reveals how a global "New Drug History" has evolved over the past three decades, along with its latest thematic trends and possible next directions. Scholars have long studied drugs, but only in the 1990s did serious archival and global study of what are now illicit drugs emerge, largely from the influence of the anthropology of drugs on history. A series of key interdisciplinary influences are now in play beyond anthropology, among them, commodity and consumption studies, sociology, medical history, cultural studies, and transnational history. Scholars connect drugs and their changing political or cultural status to larger contexts and epochal events such as wars, empires, capitalism, modernization, or globalizing processes. As the field expands in scope, it may shift deeper into non-western perspectives, a fluid historical definition of drugs; environmental concerns; and research on cannabis and opiates sparked by their current transformations or crises"--