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1

SAKHA (YAKUT) IDENTITY AND INSTITUTIONALISED SHAMANISM (Sahha (jakuudi) identiteet ja institutsionaliseeritud shamanism)

100%
Ventsel A.
Mäetagused
|
2010
|
vol. 44
29-46
EN
In this article the author discusses the ambivalent position of institutionalised shamanism in the Republic of Sakha, in the Russian Far East. Concurrently with the declaration of sovereignty in 1991, there was an upswing in the ethnic consciousness of the Sakha, the relevant process being manifested in increased interest in Sakha traditions and history. Shamanism, as one of the core features of Sakha culture, soon became an important ethnic symbol. After the establishment of the Association of Folk Medicine, the institution became politicised, being informally embedded in state structures, although formally, it was primarily engaged in healing people. The author shows that the state needed the Association to complete its nation building project, and the Association leaned on the state to increase its significance.
2

The Hostages of the Place of Exile. Polish Researchers of Shamanism in Soviet Academic and Museum Discourses

100%
Peshkov I.
Sensus Historiae. Studia interdyscyplinarne
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2012
|
issue 1(6)
165-180
EN
The crucial role of Polish researchers in the investigation of Siberian indigenous cultures in the 19th century provoked attempts to use that Polish heritage in the project of Soviet Siberia. Streets and schools were named after the Polish researchers and their work was paid attention to at numerous museum exhibitions. That positive mythology was not politically neutral. Their special status of political victims and “European viewers” was supposed not only to legitimize the official (Soviet) knowledge about traditional cultures, but also to continue the democratic discourse of “Siberia as a prison”. The Soviet state tried to use the academic heritage of Polish exiles for its own purposes. The confrontation of the well educated Europeans with extremely traditional cultures symbolized the right (European and scientific) perspective to look at Siberian cultures. Their papers, books and collections were combined with the Soviet ethnographic perspective to perceive traditional cultures and their “backward past”. The aim of this paper is to investigate the Soviet use of the Polish exiles’ heritage in the conceptualization of shamanism as a set of religious and social practices. The main goal here is the reconstruction of the models of use, contexts of quotations, selection of data and symbols of representation of the Polish academic heritage in Siberia.
3
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BELIEFS OF THE TAIWANESE ABORIGINES

88%
Bzdyl J.
Acta Asiatica Varsoviensia
|
2008
|
issue 21
25-34
EN
The paper examines beliefs and rites of the Taiwanese indigenous people. The first part briefly presents Taiwanese society from the historical perspective and highlights main problems of the ethnic and the religious diversity of the Taiwanese population. Further, the authoress elaborates on the beliefs of several tribes officially recognized by the Republic of China. This part of the essay is mainly focused on tribes which belong to the anito and the kawas belief systems. At several points throughout the paper there is a reference to characteristic features of culture that are common to all Taiwanese tribes. However, as it is shown, these tribes do not constitute homogeneous organization, and in many instances differ from one another. Finally, the paper concludes with some reflections on the present situation of beliefs of the Taiwanese Aborigines. Especially interesting is the indication of the change in the religious life that has been observed from the beginning of the 20th century.
4

Kultura jako kult i jako trans. O religijnych kontekstach metaforycznego języka współczesnej refleksji o kulturze

75%
Topp I.
Prace Kulturoznawcze
|
2011
|
vol. 12
45-58
EN
The humanities and their transformations can be described by pointing to the metaphors used in them. The article is devoted to an analysis of two metaphors, characteristic of the Polish reflection on culture today. The first metaphor refers to Cicero’s well-known definition and the Latin etymology of the word colere. The metaphor culture as cult links culture to cultivation and care, but also to cult in the religious sense. Provided the Enlightenment-derived, normative model of development and progress is rejected, the culture as cult metaphor indicates the specific character of studying culture from the perspective of cultural studies as a lifestyle or way of living in accordance with values. In this perspective, cultivation, veneration, respect and care are examples of the process of experiencing values, the process which in its nature is dynamic and transformative. The second metaphor, culture as trance, emphasises the fluidity and openness of culture, the need to go beyond the boundaries set by the existing patterns of learning and studying culture and also by the nomadic nature of cultural studies. Pointing out the transgressive nature of culture and human beings, the culture as trance metaphor is also close to the perception of trance in religious studies, which links it to shamanism and ecstasy. Reflections on culture could benefit greatly from an analysis of religious contexts of both metaphors used in it.
5

WITCHCRAFT, SORCERY AND HAND WRINGING IN THE LIFE OF SIBERIAN PEASANTS: ON THE MATERIALS OF HISTORICAL SOURCES OF THE NINETEENTH CENTURY

63%
Putilina Y. V., Ustinova O. V., Shevchenko N. y. A.
Muzeológia a kultúrne dedičstvo
|
2018
|
vol. 6
|
issue 2
71 – 81
EN
In the nineteenth century, the Orthodox Church, authorities, investigative bodies and courts officially recognized the possibility of such phenomena as witchcraft, witcheries, hand wringing, sorcery and shamanism. This is confirmed by numerous reports, eyewitness accounts, messages, investigations and trials materials. Penalties for such “acts”, appointed by the courts, were often rather mild (church repentance, offertory, lashes, etc.). More severe measures were prescribed much more rarely (expulsion from a settlement, prison, etc.). The reason for this state of affairs was the complexity of proving that any manifestations of the “sufferer” were caused precisely by witchcraft or witcheries. It is shown that there were some peculiarities in the attitude towards the witchcraft among the population of the Siberian region. It is established that snakes and frogs, which were very common in the Siberian region, became the main attribute and material used in witchcraft, sorcery and witcheries. Herbs characteristic of the flora of the Siberian region were also used in the rituals. It is confirmed that witchcraft in the Siberian region was less common than in other regions of the country. This “mystery” was most often practiced by women and much less often by men.
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