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ID:
150551
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| Summary/Abstract |
The new narratives in Buryatia indicate both continuities and discontinuities—on the one hand there is an affirmation of Siberia’s Russian legacy and an understanding of multiple narratives of encounter and resilience. On the other hand, there is recognition of the mechanisms of integration in the Buryat space: be it a pan-Mongol domain, a shamanist tradition, or a Buddhist spirituality.
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| 2 |
ID:
104191
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| Publication |
2010.
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| Summary/Abstract |
This article investigates the ways in which South American shamanism might be analysed in terms of the Weberian concept of charisma, and to ask what is at stake in doing so. It is suggested that this problem might be more rigorously approached by way of a detour through Weber's account of disenchantment, which poses questions about the theological heritage with which our contemporary philosophical and methodological thought is interwoven, and about the particularity of that heritage. As a consequence, it is suggested that contemporary modulations of shamanism can productively problematise customary accounts of the meaning and structure of charisma and of the ways it must be thought to relate to politics in modernity.
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| 3 |
ID:
091156
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| Publication |
2009.
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| Summary/Abstract |
Shamanism was presented in somewhat biased manner in the 19th century by some travellers- Pallas, Gmelin and others. Being the representative of the world religious system, Shamanism was seen as a religion of "dark power" of the devil and so on. Missionaries maintained their hard line even up to physical destruction of shamans, based on their own confessional interests.
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