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Shamanism in Siberia

A large minority of people in North Asia, particularly in Siberia, follow the religio-cultural practices of shamanism. Some researchers regard Siberia as the heartland of shamanism.[1][2]

The people of Siberia comprise a variety of ethnic groups, many of whom continue to observe shamanistic practices in modern times. Many classical ethnographers recorded the sources of the idea of "shamanism" among Siberian peoples.[3]

'shaman': saman (Nedigal, Nanay, Ulcha, Orok), sama (Manchu). The variant /šaman/ (i.e., pronounced "shaman") is Evenk (whence it was borrowed into Russian).

'shaman': alman, olman, wolmen (Yukagir)

[4]

'shaman': (Tatar, Shor, Oyrat), [xam] (Tuva, Tofalar)

[qam]

The word for shaman is бөө (böö) [bøː], from early Mongolian böge.[5] Itself borrowed from Proto-Turkic *bögü ("sage, wizard")

Buryat

'shaman': ńajt (Khanty, Mansi), from *nojta (c.f. Sámi noaidi)

Proto-Uralic

'shamaness': (Mongol), [udaɣan] (Yakut), udagan (Buryat), udugan (Evenki, Lamut), odogan (Nedigal). Related forms found in various Siberian languages include utagan, ubakan, utygan, utügun, iduan, or duana. All these are related to the Mongolian name of Etügen, the hearth goddess, and Etügen Eke 'Mother Earth'. Maria Czaplicka points out that Siberian languages use words for male shamans from diverse roots, but the words for female shaman are almost all from the same root. She connects this with the theory that women's practice of shamanism was established earlier than men's, that "shamans were originally female."[6]

[iduɣan]

Spirit-journey[edit]

Siberian shamans' spirit-journeys[7] (reenacting their dreams wherein they had rescued the soul of the client) were conducted in, e.g., Oroch, Altai, and Nganasan healing séances.

In a shamanic song, sounds of bird and wolf are imitated to represent helping spirits of the shaman.[13]

Soyot

The seances of shamans were accompanied by women imitating the sounds of the reindeer calf, (thought to provide fertility for those women).[14] In 1931, A. Popov observed the Nganasan shaman Dyukhade Kosterkin imitating the sound of polar bear: the shaman was believed to have transformed into a polar bear.[15]

Nganasan

Shamanistic practice shows great diversity,[3] even if restricted to Siberia. In some cultures, the music or song related to shamanistic practice may mimic natural sounds, sometimes with onomatopoeia.[8]


This holds true for the practices of the noaidi among Sami groups. Although the Sami people live outside of Siberia, many of their shamanistic beliefs and practice shared important features with those of some Siberian cultures.[9] The joiks of the Sami were sung on shamanistic rites.[10] Recently, joiks are sung in two different styles: one of these is sung only by young people; the traditional one may be the other, the "mumbling" style, which resembles magic spells.[11] Several surprising characteristics of joiks can be explained by comparing the music ideals, as observed in joiks and contrasted to music ideals of other cultures. Some joiks intend to mimic natural sounds. This can be contrasted to bel canto, which intends to exploit human speech organs on the highest level to achieve an almost "superhuman" sound.[12]


The intention to mimic natural sounds is present in some Siberian cultures as well: overtone singing, and also shamanic songs of some cultures can be examples.


Sound mimesis is not restricted to Siberian cultures and is not necessarily linked to shamanistic beliefs or practices. See, for example, Inuit throat singing, a game played by women, an example of Inuit music that employs overtone singing, and, in some cases, the imitation of natural sounds (mostly those of animals, e.g. geese).[16][17] The imitation of animal sounds can also serve such practical reasons as luring game in hunt.[16]

Karagas shamanism is affected by Abakan-Turkic and influence.[33] Among the various Soyot cultures, the central Soyot groups, keeping cattle and horses, show Khalkha Mongol phenomena in their shamanism,[34] the shamanism of Western Soyots, living on the steppe, is similar to that of Altai Turkic peoples.[35] A shaman story narrates contacts between Soyots and Abakan Turkic peoples in a mythical form.[36]

Buryat

Karagas and Eastern (reindeer-breeding, mountain-inhabiting) Soyots. have many similarities in their culture and shamanism.[38] It was these two cultures who presented some ethnic features, phenomena lacking among neighboring Turkic peoples. E.g., the structure of their shamanic drum showed such peculiarity: it had two transoms.[39] It was also these two cultures who showed some features, which could be possibly of Samoyedic origin: the shaman's headdress, dress and boots has the effigies symbolizing human organs, mostly bones;[40] in the case of headdress, representation of human face.[41] Also the dress-initiating song of the Karagas shaman Kokuyev contained the expression "my shamanic dress with seven vertebrae".[42] Hoppál interprets the skeleton-like overlay of the Karagas shaman-dress as symbol of shamanic rebirth,[43] similar remark applies for the skeleton-like iron ornamentation of the (not Samoyedic, but genealogically unclassified, Paleosiberian) Ket shamanic dress,[44] although it may symbolize also the bones of the loon (the helper animal of the shaman).[45] (The theory of Ket origin of the Karagas has already been mentioned above.[31]) The skeleton-like overlay symbolized shamanic rebirth also among some other Siberian cultures.[46]

[37]

Indigenous peoples of the Russian North

Shamanism in the Qing dynasty

Shamanism in Russia

Chinese shamanism

Korean shamanism

Manchu shamanism

Mongolian shamanism

Yakut shamanism

Reindeer in Siberian Shamanism

Ainu religion

Siberia portal

Stanislav Krupar's photos of Siberian shamans Homepage |url=

http://www.krupar.com/index.php?file=www/en/gallery/gallery.html&cat=5

Lintrop, Aado. .

"Studies in Siberian Shamanism and Religion of the Finno-Ugrian Peoples"

(music). Musique Du Monde.

"Shamanic And Narrative Songs of Siberian Arctic"

Czapliczka, M. A. (1914). .

Shamanism in Siberia: excerpts from Aboriginal Siberia

Vajda, Edward J. . Archived from the original on 6 May 2017. Retrieved 10 September 2007.

"The Altai Turks"

; Shi, Kun (2004). "Chuonnasuan (Meng Jin Fu). The Last Shaman of the Oroqen of Northeast China" (PDF). Journal of Korean Religions (6): 135–162. It describes the life of Chuonnasuan, the last shaman of the Oroqen of Northeast China.

Noll, Richard

(streamed). YouTube. Archived from the original on 18 December 2021.

The shaman – trailer. Nganasan tribe

Erich Kasten; Michael Duerr. .

"Siberian Studies Homepage"

[Ungazik settlement] (in Russian). Музея антропологии и этнографии им. Петра Великого (Кунсткамера) Российской академии наук. Archived from the original on 28 February 2009. Rendering in English: Ungazik settlement, Kunstkamera, Russian Academy of Sciences. Old photos about former life of a Siberian Yupik settlement, including those of a shaman, performing his séance.

Поселок Унгазик (Чаплино)

Helimski, Eugene. . Shamanhood: The Endangered Language of Ritual, conference at the Centre for Advanced Study, 19–23 June 1999, Oslo. Archived from the original on 19 December 2008.

"Nganasan shamanistic tradition: observation and hypotheses"