"Most studies of Korean shamanism--a popular religion that is both celebrated and stigmatized--have minimized regional differences, focusing on shamans from central Korea whose work involves spirit possession. Less attention has been paid to hereditary shamans, a number of whom have resided for centuries on Cheju Island, off Korea's southwest coast. Although simbang (native Cheju shamans) are relied upon to perform important rituals, for which they receive lavish offerings, they are often perceived as charlatans who swindle innocent people. This first study of the material exchange and politics of Korean shamanism describes interactions between shamans and their clients in order to show how this ritual exchange is distinct from other forms of transaction, such as barter, purchase, bribery, and gift-giving. The "ritual economy" of Korean simbang involves not only monetary payment, but also reciprocity, sincerity, and the expressive forms that practitioners use to authenticate ritual actions that both emphasize ritual exchange and distinguish it from other forms social and economic transactions"--

Breaking from previous scholarship on Korean shamanism, which focuses on mansin of mainland Korea, The Shaman’s Wages offers the first in-depth study of simbang, hereditary shamans on Cheju Island off the peninsula’s southwest coast. In this engaging ethnography enriched by extensive historical research, Kyoim Yun explores the prevalent and persistent ambivalence toward practitioners, whose services have long been sought out yet derided as wasteful by anti-shaman commentators and occasionally by their clients. Intrigued by discord between simbang and their clients over fee negotiations, Yun set out to learn the deep-rooted legacy of condemning or trivializing the practitioners’ self-interests, from a neo-Confucian governor’s purge of shrines during the Chosŏn dynasty to the recent transformation of a community ritual into a practice recognized through UNESCO World Heritage status. Drawing on a wealth of firsthand observations, she shows how simbang distinguish ritual exchanges from more mundane instances of bartering, purchasing, bribing, and gift giving and explains why ritual affairs are nonetheless inevitably thorny. This original study illuminates the intertwining of religion and economy in shamanic practice on Cheju Island.

Once viewed as an embarrassing superstition, the theatrical religious performances of Korean shamans—who communicate with the dead, divine the future, and become possessed—are going mainstream. Attitudes toward Korean shamanism are changing as shamanic traditions appear in staged rituals, museums, films, and television programs, as well as on the internet. Contemporary Korean Shamanism explores this vernacular religion and practice, which includes sensory rituals using laden altars, ecstatic dance, and animal sacrifice, within South Korea's hypertechnologized society, where over 200,000 shamans are listed in professional organizations. Liora Sarfati reveals how representations of shamanism in national, commercialized, and screen-mediated settings have transformed opinions of these religious practitioners and their rituals. Applying ethnography and folklore research, Contemporary Korean Shamanism maps this shift in perception about shamanism—from a sign of a backward, undeveloped Korea to a valuable, indigenous cultural asset.

Anthropologist Bruce Albert captures the poetic voice of Davi Kopenawa, shaman and spokesman for the Yanomami of the Brazilian Amazon, in this unique reading experience—a coming-of-age story, historical account, and shamanic philosophy, but most of all an impassioned plea to respect native rights and preserve the Amazon rainforest.

As a “wild,” drumming thunder shaman, a warrior mounted on her spirit horse, Francisca Kolipi’s spirit traveled to other historical times and places, gaining the power and knowledge to conduct spiritual warfare against her community’s enemies, including forestry companies and settlers. As a “civilized” shaman, Francisca narrated the Mapuche people’s attachment to their local sacred landscapes, which are themselves imbued with shamanic power, and constructed nonlinear histories of intra- and interethnic relations that created a moral order in which Mapuche become history’s spiritual victors. Thunder Shaman represents an extraordinary collaboration between Francisca Kolipi and anthropologist Ana Mariella Bacigalupo, who became Kolipi’s “granddaughter,” trusted helper, and agent in a mission of historical (re)construction and myth-making. The book describes Francisca’s life, death, and expected rebirth, and shows how she remade history through multitemporal dreams, visions, and spirit possession, drawing on ancestral beings and forest spirits as historical agents to obliterate state ideologies and the colonialist usurpation of indigenous lands. Both an academic text and a powerful ritual object intended to be an agent in shamanic history, Thunder Shaman functions simultaneously as a shamanic “bible,” embodying Francisca’s power, will, and spirit long after her death in 1996, and an insightful study of shamanic historical consciousness, in which biography, spirituality, politics, ecology, and the past, present, and future are inextricably linked. It demonstrates how shamans are constituted by historical-political and ecological events, while they also actively create history itself through shamanic imaginaries and narrative forms.

When Ross Heaven, a psychologist and ex-pharmaceutical industry consultant, embarks on a shamanic apprenticeship in the rainforests and mountains of South America his intention is to unlock the secrets of San Pedro, the mescaline cactus that has been used as a sacrament and teacher plant in Peru for millennia, and to learn about love and healing. What he finds is more remarkable, painful, enriching, liberating and extraordinary than he could have imagined. ,

"Shamanism and the Drug Propaganda" is a popularly written college-level introduction to ancient history and the Greek classics. The text is fully annotated and illuminated by 200 genuine pharmaco-shamanic images from the ancient world. Since it is popularly written, and very heavily illustrated with the remarkable, overtly pharmaco-shamanic art of the ancient world, it reads like a movie. But a movie with profound psychological and political relevance for the contemporary world, since it uses the words and pictures of our ancestors to address contemporary issues. In this sense, it compares to "The Chalice and the Blade" and "Food of the Gods," two recent bestsellers of similar intent. As such, the book is a unique tool for exciting undergraduates about the contemporary relevance of ancient history and the Greek classics. This was the intent of Jane Ellen Harrison in her "Prolegomena" and "Epilegomena to the Study of Greek Religion." Harrison was the most influential classicist of the twentieth century, and, not coincidentally, the most influential feminist historian of the century as well. A major feature of "Shamanism and the Drug Propaganda," in 4 of its 17 chapters, is its summary of Harrison's seminal thesis, in her own words. Harrison was concerned with the historical and psychological transition from the originary matriarchal conscious of tribal culture to the warrior-oriented patriarchal consciousness of industrial culture. She understood this transition to be central to the process of industrial enslavement. That enslavement necessarily demonized the power-rites, the rites de passage, as she called them, of tribal cultures. That is, Harrison pointed to the tribal, the matriarchal pre-industrial roots of Classical, patriarchal-industrial, Greek culture. She was, therefore, concerned with originary, tribal, Greek sacramentalism. Herbal magic, real pharmaco-shamanism, is at the core of all matriarchal cultures. The Goddess does not separate from her herbal magic, from her invention of medicine. The central sacrament of all Paleolithic, Neolithic and Bronze Age cultures known is an inebriative herb, a plant totem, which became metaphoric of the communal epiphany. These herbs, herbal concoctions and herbal metaphors are at the heart of all mythologies. They include such familiar images as the Burning Bush, the Tree of Life, the Cross, the Golden Bough, the Forbidden Fruit, the Blood of Christ, the Blood of Dionysos, the Holy Grail (or rather its contents), the Chalice (Kalyx: 'flower cup'), the Golden Flower (Chrysanthemon), Ambrosia (Ambrotos: 'immortal'), Nectar (Nektar: 'overcomes death'), the Sacred Lotus, the Golden Apples, the Mystic Mandrake, the Mystic Rose, the Divine Mushroom (teonanacatl), the Divine Water Lily, Soma, Ayahuasca ('Vine of the Soul'), Kava, Iboga, Mama Coca and Peyote Woman. They are the archetypal - the emotionally, the instantaneously understood - symbols at the center of the drug propaganda. A sexually attractive man or woman is an archetypal image, the basis of most advertising. A loaf of bread is an archetypal image. The emotional impact of the sacramental herbal images, or, rather, the historical confusion of their natural function, is central to the successful manipulation of mass emotion and individual self-image. That is, contemporary politics has an unconscious, an evolutionary element, that involves the industrial manipulation of instinct. That manipulation can only be understood by contemplating what elements of our evolutionary inheritance contemporary inquisitors want forgotten.