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.

What would you see if you could view the world through the eyes of a Diné healer, a Zulu High Sanusi, or a Shaker from St. Vincent Island? The answer can be found in Shamans of the World, an intimate encounter with traditional healers from nine unique indigenous cultures. Through mesmerizing firsthand accounts of miraculous transformation and healing, Shamans of the World transports you to the otherworldly reality of the shaman. Your global adventure begins in the lands of the Diné Nation, as you meet Walking Thunder, the Medicine Woman who reveals the importance of living life with full appreciation. Next, you visit Brazil and faith healers Otavia and João, who embody "a love that breaks through all boundaries of reason and rationality." South Dakota and Lakota Yuwipi Man Gary Holy Bull come next, as you glimpse at the inner life of one dedicated to the service of spirit. Then it's off to the jungles of Paraguay, where the insights of Guarani Forest Shaman Ava Tape Miri unveil the immediate unity of all creation. The traditional healers of Bali share vital lessons on balanced living, before you explore the secrets of Japan's masters of seiki jutsu. After hearing from the Shakers of St. Vincent, who use the power of mourning and ecstatic prayer to create community-based healing, you conclude your journey in Africa, where you witness the ceremonial dances of Kalahari Bushman Mabolelo Shikwe, "the man who says and knows everything." With 24 pages of full-color photographs, and poetry and prayers from the shamans themselves, Shamans of the World brings you authentic "first wisdom" directly from its source. Here is an unprecedented collection of our spiritual roots that offers a radical new understanding of the planet we share. Note: Drawn from the ten-volume Profiles of Healing series edited by Bradford Keeney and published by Ringing Rocks Foundation.

'Shamanism' is a term with specific anthropological roots, but which is used more generally to cover a set of interactions between a practitioner or 'shaman' and a spiritual or religious realm beyond the reach of most members of the community. It has often been considered from an anthropological viewpoint, but this book gathers the most recent studies on a subject which has not been comprehensively studied by archaeologists. By putting together experts from two continents who have studied the phenomenon of shamanism, Lands of the Shamans through carefully selected case studies uses the archaeological evidence to construct the shamans' worldview, landscape and cosmology. Recent interdisciplinary studies support the idea of the existence of shamanistic representations as long ago as the Middle/Upper Palaeolithic, but at the same time, do not follow developments during the history of humankind. As ethnographic evidence shows, shamanistic activity represents a complex phenomenon that is extremely diversified, its spiritual activity possessing a large variety of expressions in the material culture. In other words, shamanism could be defined as a series of differing spiritual world views which model the material culture and the landscape. Throughout the archaeological record of all prehistoric and historic periods, there is a series of visual representations and objects and landscape alterations that could be ascribed to these differing world views, many thought to represent shamanistic cognition and activity. The shaman's landscape reveals itself to the world as one of multifaceted spiritual and material activity. Consequently, this first book dedicated completely to the shamanistic landscape presents in fresh perspective the landscapes of the lower and upper worlds as well as their phenomenological experience. Case studies come from Europe, North America and Asia.

The Mexican Revolution gave rise to the Mexican nation-state as we know it today. Rural revolutionaries took up arms against the Díaz dictatorship in support of agrarian reform, in defense of their political autonomy, or inspired by a nationalist desire to forge a new Mexico. However, in the Gran Nayar, a rugged expanse of mountains and canyons, the story was more complex, as the region’s four Indigenous peoples fought both for and against the revolution and the radical changes it bought to their homeland. To make sense of this complex history, Nathaniel Morris offers the first systematic understanding of the participation of the Náayari, Wixárika, O’dam, and Mexicanero peoples in the Mexican Revolution. They are known for being among the least “assimilated” of all Mexico’s Indigenous peoples. It’s often been assumed that they were stuck up in their mountain homeland—“the Gran Nayar”—with no knowledge of the uprisings, civil wars, military coups, and political upheaval that convulsed the rest of Mexico between 1910 and 1940. Based on extensive archival research and years of fieldwork in the rugged and remote Gran Nayar, Morris shows that the Náayari, Wixárika, O’dam, and Mexicanero peoples were actively involved in the armed phase of the revolution. This participation led to serious clashes between an expansionist, “rationalist” revolutionary state and the highly autonomous communities and heterodox cultural and religious practices of the Gran Nayar’s inhabitants. Morris documents confrontations between practitioners of subsistence agriculture and promoters of capitalist development, between rival Indian generations and political factions, and between opposing visions of the world, of religion, and of daily life. These clashes produced some of the most severe defeats that the government’s state-building programs suffered during the entire revolutionary era, with significant and often counterintuitive consequences both for local people and for the Mexican nation as a whole.

This careful study of the co-existence over time of Buddhism and shamanism among the Lhopo (Bhutia) people of Sikkim sheds new light on their supposedly hostile relationship. It examines the working relationships between Buddhist lamas and practitioners of "bon," taking into consideration the sacred history of the land as well as its more recent political and economic transformation. Their interactions are presented in terms of the contexts in which lamas and shamans meet, these being rituals of the sacred land, of the individual and household, and of village and state. Village lamas and shamans are shown to share a conceptual view of reality which is at the base of their amiable coexistence. In contrast to the hostility which, the recent literature suggests, characterizes the lama-shaman relationship, their association reveals that the real confrontation occurs when village Buddhism is challenged by its conventional counterpart.

Shaman and Kushtaka, both struck terror in the hearts of the Tlingit and Haida, for both possessed frightening supernatural powers. Among the Natives of the Pacific Northwest Coast, the shaman was honored as a person who could heal the body and spirit as well as see into the future. In his struggles to protect his people, he fought the kushtaka an evil spirit being who was half human and half land hotter for the souls of dying persons. Theirs was a battle between the forces of good and evil, and today it remains a cornerstone in Tlingit and Haida mythology. Mary Giraudo Beck provides a powerful mix of history, legend, and adventure to dramatize the values and traditions of Tlingit and Haida societies. The heroic and wondrous incidents in these stories transcend time and culture and, as tales of myth and magic, provide compelling reading for young and old alike.