Šamanizem na Slovenskem? Dileme o šamanizmu, obsedenosti in ekstazi

• Main Author: Šmitek, Zmago
• Format: Text
• Language: Croatian
• Published: Department of Ethnology and Cultural Anthropology, Faculty of Humanities and Social Sciences, University of Zagreb 2005
• Subjects: šamanizem; animizem; svetovno drevo; obsedenost; ekstaza; shamanism; animism; World tree; spirit possession; ecstasy; Arctic
• Online Access: http://hrcak.srce.hr/4950; http://hrcak.srce.hr/file/7995

Kot reakcija na iskanje in dokazovanje "šamanistične tradicije" v Evropi (Meuli, Solymossy in nasledniki), so se pojavile nekatere previdnejše ali celo povsem nasprotujoče reakcije avtorjev, ki dokazujejo, da je šamanizem treba razlikovati od obsedenosti (spirit possession). Na podlagi podatkov iz slovenskega ustnega izročila je mogoče trditi, da takšno ostro razmejevanje ni umestno. Po drugi strani je spet jasno, da kakršnokoli ekstatično stanje medija še ni zadosten kriterij za obstoj šamanizma. S tem menimo, da mora obstajati neka struktura sestavin, ki jih je mogoče umestiti v šamanistični predstavni svet (mitologijo, magijo, ikonografijo…). Ob analizi slovenskih primerov se je pokazalo, da obstajajo nekatere pomembne primerjave z arktičnim območjem Evrazije in z indoiranskim prostorom. Slovenijo povezuje s sosednjima Madžarsko in Furlanijo ljudska vera v obstoj "vedomcev" in/ali "kresnikov", katerih duše zapuščajo prostovoljno ali po "višji sili" telesa in se v oblakih borijo z nasprotniki za dež, odganjajo točo in prinašajo dobro letino, zdravje in srečo. Po teh sposobnostih in specifičnih telesnih znakih so bili torej podobni furlanskim "benandantom" in madžarskim "táltosom", celo galerijo podobnih likov pa odkrijemo tudi na Balkanu. Ime "kresnik" bi lahko izviralo iz imena "krst" (kamnito znamenje v Makedoniji in Srbiji, ki je označevalo meje vaškega zemljišča), ime "vedomec" pa iz korena "ved-", ki pomeni človeka znanja, "tistega, ki vidi in vé". V primerjalnem smislu so zanimive so tudi slovenske variante zgodb o plezanju po deblu "svetovnega drevesa" s pomočjo železnih "krempljev" ali sekir in slovensko izročilo o svetosti konoplje. Vse to kaže na prepletanje različnih idejnih prvin, od katerih bi nekatere lahko bile šamanistične. As a reaction to theories that attempted to find and prove »shamanistic tradition« in Europe (Meuli, Solymossy and their successors) there appeared certain more cautious, or even completely contradictory hypotheses of authors who maintained that shamanism should be distinguished from spirit possession. On the basis of Slovenian oral tradition, it is possible to assert that such a sharp differentiation is inappropriate. It is also clear, on the other hand, that any ecstatic state of a medium is not a sufficient argument that would prove the existence of shamanism. The author argues that there is a structure of elements that could be classified as shamanistic conceptions or notions (mythology, magic, iconographv. etc.). An analysis of examples from Slovenia discovered certain pertinent comparisons with the Arctic area of Eurasia as well as the Indo-Iranian region. Slovenia and neighboring Croatia both share folk belief in the existence of the vedomec and/or the kresnik whose souls, be it voluntarily or because of a »higher power«, leave their bodies. In the clouds they fight their enemies for rain, drive away hail and bring abundant crops, health and happiness. These abilities and specific bodily characteristics make them similar to the benandanti from Friuli, Italy or the Hungarian tdltos. A veritable gallery of similar beings can be found in theBalkans as well. The name kresnik might have originated from the name krst, which in Macedonia and Serbia de-notes a stone sign that used to mark the boundaries of village territory. Vedomec might originate from the root ved-, which signifies a person of learning, the »one who sees and knows.« Equally interesting for comparison are Slovenian variants of stories about climbing the »world tree« with the aid of iron »claws« or axes, or the Slovenian tradition about the sacredness of hemp. All of this indicates an interrelation of different elements some of which could be labelled shamanistic.