The Renaissance of Shamanic Dance in Indian Populations of North America
Consecutive waves of paleolithic migrants crossing the Bering land bridge from Siberia to North America between 80,000 and 7,000 b.c. brought with them the shamanic way of harnessing supernatural powers. This way prevailed until the White intrusion 400 years ago, into the living space of the aborigi...
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crcambridgeupr:10.1177/039219219204015808 2024-04-07T07:51:28+00:00 The Renaissance of Shamanic Dance in Indian Populations of North America Jilek, Wolfgang G. 1992 http://dx.doi.org/10.1177/039219219204015808 http://journals.sagepub.com/doi/pdf/10.1177/039219219204015808 https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S039219210031358X en eng Cambridge University Press (CUP) https://www.cambridge.org/core/terms Diogenes volume 40, issue 158, page 87-100 ISSN 0392-1921 1467-7695 General Arts and Humanities Cultural Studies journal-article 1992 crcambridgeupr https://doi.org/10.1177/039219219204015808 2024-03-08T00:31:35Z Consecutive waves of paleolithic migrants crossing the Bering land bridge from Siberia to North America between 80,000 and 7,000 b.c. brought with them the shamanic way of harnessing supernatural powers. This way prevailed until the White intrusion 400 years ago, into the living space of the aboriginal peoples of North America. Wherever European political, religious, and economic dominance was established, shamanic institutions became the focus of negative attention. The shamanic practitioner was variously depicted by governmental and ecclesiastic authorities as a charlatan and imposter or a purveyor of evil influence. Some well-known ethnological and medico-psychological experts have until very recently portrayed the shaman as a mentally deranged person whose “primitive” culture permits the acting-out of psychopathology in a prestigious role, a eurocentric and positivistic fallacy rooted in Western misinterpretations of learned behavior manifested during shamanic rituals involving altered states of consciousness. Legal measures to suppress shamanic ceremonials were taken in the United States, especially in the aftermath of the Ghost Dance. This shaman-inspired movement, originating in the Prophet Dance of the Pacific Northwest (Spier 1935), sent waves of hectic sacro-nativistic ceremonial activity through many Amerindian tribes, and finally culminated in the Sioux uprising of 1890 which ended in the tragedy of Wounded Knee (cf. Mooney 1896). Article in Journal/Newspaper Bering Land Bridge Siberia Cambridge University Press Indian Mooney ENVELOPE(-145.800,-145.800,-86.567,-86.567) Pacific Diogenes 40 158 87 100 |
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Cambridge University Press |
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English |
topic |
General Arts and Humanities Cultural Studies |
spellingShingle |
General Arts and Humanities Cultural Studies Jilek, Wolfgang G. The Renaissance of Shamanic Dance in Indian Populations of North America |
topic_facet |
General Arts and Humanities Cultural Studies |
description |
Consecutive waves of paleolithic migrants crossing the Bering land bridge from Siberia to North America between 80,000 and 7,000 b.c. brought with them the shamanic way of harnessing supernatural powers. This way prevailed until the White intrusion 400 years ago, into the living space of the aboriginal peoples of North America. Wherever European political, religious, and economic dominance was established, shamanic institutions became the focus of negative attention. The shamanic practitioner was variously depicted by governmental and ecclesiastic authorities as a charlatan and imposter or a purveyor of evil influence. Some well-known ethnological and medico-psychological experts have until very recently portrayed the shaman as a mentally deranged person whose “primitive” culture permits the acting-out of psychopathology in a prestigious role, a eurocentric and positivistic fallacy rooted in Western misinterpretations of learned behavior manifested during shamanic rituals involving altered states of consciousness. Legal measures to suppress shamanic ceremonials were taken in the United States, especially in the aftermath of the Ghost Dance. This shaman-inspired movement, originating in the Prophet Dance of the Pacific Northwest (Spier 1935), sent waves of hectic sacro-nativistic ceremonial activity through many Amerindian tribes, and finally culminated in the Sioux uprising of 1890 which ended in the tragedy of Wounded Knee (cf. Mooney 1896). |
format |
Article in Journal/Newspaper |
author |
Jilek, Wolfgang G. |
author_facet |
Jilek, Wolfgang G. |
author_sort |
Jilek, Wolfgang G. |
title |
The Renaissance of Shamanic Dance in Indian Populations of North America |
title_short |
The Renaissance of Shamanic Dance in Indian Populations of North America |
title_full |
The Renaissance of Shamanic Dance in Indian Populations of North America |
title_fullStr |
The Renaissance of Shamanic Dance in Indian Populations of North America |
title_full_unstemmed |
The Renaissance of Shamanic Dance in Indian Populations of North America |
title_sort |
renaissance of shamanic dance in indian populations of north america |
publisher |
Cambridge University Press (CUP) |
publishDate |
1992 |
url |
http://dx.doi.org/10.1177/039219219204015808 http://journals.sagepub.com/doi/pdf/10.1177/039219219204015808 https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S039219210031358X |
long_lat |
ENVELOPE(-145.800,-145.800,-86.567,-86.567) |
geographic |
Indian Mooney Pacific |
geographic_facet |
Indian Mooney Pacific |
genre |
Bering Land Bridge Siberia |
genre_facet |
Bering Land Bridge Siberia |
op_source |
Diogenes volume 40, issue 158, page 87-100 ISSN 0392-1921 1467-7695 |
op_rights |
https://www.cambridge.org/core/terms |
op_doi |
https://doi.org/10.1177/039219219204015808 |
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Diogenes |
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40 |
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158 |
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87 |
op_container_end_page |
100 |
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1795666425039290368 |