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96-452: Ice age Bird ... with Inscribed Swastikas... The bird is understood as an inherently shamanistic animal, often being a symbol of the soul or of the spirit experienced in flight (from death). The site now known as Mezin 22 was found in the Dnieper valley of Ukraine in 1908. At this site, archaeologists discovered a shelter constructed of mammoth bones and skin, showing the importance of

192-438: A grammatical gender system is a specific form of a noun class system, where nouns are assigned to gender categories that are often not related to the real-world qualities of the entities denoted by those nouns. In languages with grammatical gender, most or all nouns inherently carry one value of the grammatical category called gender . The values present in a given language, of which there are usually two or three, are called

288-628: A ritual , and practices divination and healing . The word "shaman" probably originates from the Tungusic Evenki language of North Asia . According to Juha Janhunen, "the word is attested in all of the Tungusic idioms" such as Negidal , Lamut , Udehe / Orochi , Nanai , Ilcha, Orok , Manchu and Ulcha , and "nothing seems to contradict the assumption that the meaning 'shaman' also derives from Proto-Tungusic " and may have roots that extend back in time at least two millennia. The term

384-400: A bridge ( German : Brücke , f. ) more often used the words 'beautiful', 'elegant', 'pretty', and 'slender', while Spanish speakers, whose word for bridge is masculine ( puente , m. ), used 'big', 'dangerous', 'strong', and 'sturdy' more often. However, studies of this kind have been criticized on various grounds and yield an unclear pattern of results overall. A noun may belong to

480-413: A comprehensive view in their mind which gives them certainty of knowledge . According to this view, the shaman uses (and the audience understands) multiple codes, expressing meanings in many ways: verbally, musically, artistically, and in dance. Meanings may be manifested in objects such as amulets . If the shaman knows the culture of their community well, and acts accordingly, their audience will know

576-456: A corruption of this term, and then been told to Christian missionaries , explorers, soldiers and colonial administrators with whom the people had increasing contact for centuries. A female shaman is sometimes called a shamanka , which is not an actual Tungus term but simply shaman plus the Russian suffix -ka (for feminine nouns). There is no single agreed-upon definition for

672-413: A different term other than the one translated "shaman" is usually applied to a religious official leading sacrificial rites ("priest"), or to a raconteur ("sage") of traditional lore; there may be more of an overlap in functions (with that of a shaman), however, in the case of an interpreter of omens or of dreams. There are distinct types of shamans who perform more specialized functions. For example, among

768-401: A given class because of characteristic features of its referent , such as sex, animacy, shape, although in some instances a noun can be placed in a particular class based purely on its grammatical behavior. Some authors use the term "grammatical gender" as a synonym of "noun class", but others use different definitions for each. Many authors prefer "noun classes" when none of the inflections in

864-445: A language relate to sex, such as when an animate –inanimate distinction is made. Note, however, that the word "gender" derives from Latin genus (also the root of genre ) which originally meant "kind", so it does not necessarily have a sexual meaning. A classifier, or measure word , is a word or morpheme used in some languages together with a noun, principally to enable numbers and certain other determiners to be applied to

960-462: A language which uses classifiers normally has a number of different ones, used with different sets of nouns. These sets depend largely on properties of the things that the nouns denote (for example, a particular classifier may be used for long thin objects, another for flat objects, another for people, another for abstracts, etc.), although sometimes a noun is associated with a particular classifier more by convention than for any obvious reason. However it

1056-417: A noun manifests itself in two principal ways: in the modifications that the noun itself undergoes, and in modifications of other related words ( agreement ). Grammatical gender manifests itself when words related to a noun like determiners , pronouns or adjectives change their form ( inflect ) according to the gender of noun they refer to ( agreement ). The parts of speech affected by gender agreement,

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1152-632: A peer-reviewed academic journal being devoted to the study of shamanism. The Modern English word shamanism derives from the Russian word шаман , šamán , which itself comes from the word samān from a Tungusic language – possibly from the southwestern dialect of the Evenki spoken by the Sym Evenki peoples, or from the Manchu language . The etymology of the word is sometimes connected to

1248-479: A shaman (and by extension the earliest undisputed evidence of shamans and shamanic practices) dates back to the early Upper Paleolithic era (c. 30,000 BP) in what is now the Czech Republic. Sanskrit scholar and comparative mythologist Michael Witzel proposes that all of the world's mythologies, and also the concepts and practices of shamans, can be traced to the migrations of two prehistoric populations:

1344-448: A shaman is exposed to significant personal risk as shamanic plant materials can be toxic or fatal if misused. Spells are commonly used in an attempt to protect against these dangers, and the use of more dangerous plants is often very highly ritualized. Generally, shamans traverse the axis mundi and enter the "spirit world" by effecting a transition of consciousness, entering into an ecstatic trance, either autohypnotically or through

1440-447: A shaman may include either guiding to their proper abode the souls of the dead (which may be guided either one-at-a-time or in a group, depending on the culture), and the curing of ailments. The ailments may be either purely physical afflictions—such as disease, which are claimed to be cured by gifting, flattering, threatening, or wrestling the disease-spirit (sometimes trying all these, sequentially), and which may be completed by displaying

1536-559: A single concept. Billy-Ray Belcourt, an author and award-winning scholar from the Driftpile Cree Nation in Canada, argues that using language with the intention of simplifying culture that is diverse, such as Shamanism, as it is prevalent in communities around the world and is made up of many complex components, works to conceal the complexities of the social and political violence that Indigenous communities have experienced at

1632-487: A specialist can influence important but uncontrollable outcomes. Citing work on the psychology of magic and superstition , Singh argues that humans search for ways of influencing uncertain events, such as healing illness, controlling rain, or attracting animals. As specialists compete to help their clients control these outcomes, they drive the evolution of psychologically compelling magic, producing traditions adapted to people's cognitive biases. Shamanism, Singh argues,

1728-403: A spirit can be summoned it must teach the shaman its song. The use of totemic items such as rocks with special powers and an animating spirit is common. Such practices are presumably very ancient. Plato wrote in his Phaedrus that the "first prophecies were the words of an oak", and that those who lived at that time found it rewarding enough to "listen to an oak or a stone, so long as it

1824-408: A supposedly extracted token of the disease-spirit (displaying this, even if "fraudulent", is supposed to impress the disease-spirit that it has been, or is in the process of being, defeated so that it will retreat and stay out of the patient's body), or else mental (including psychosomatic) afflictions—such as persistent terror, which is likewise believed to be cured by similar methods. In most languages

1920-497: A system include later forms of Proto-Indo-European (see below ), Sanskrit , some Germanic languages , most Slavic languages , a few Romance languages ( Romanian , Asturian and Neapolitan ), Marathi , Latin , and Greek . Here nouns that denote animate things (humans and animals) generally belong to one gender, and those that denote inanimate things to another (although there may be some deviation from that principle). Examples include earlier forms of Proto-Indo-European and

2016-539: A translation of his book, published the same year, introduced the word shaman to English speakers. Anthropologist and archeologist Silvia Tomaskova argued that by the mid-1600s, many Europeans applied the Arabic term shaitan (meaning "devil") to the non-Christian practices and beliefs of Indigenous peoples beyond the Ural Mountains . She suggests that shaman may have entered the various Tungus dialects as

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2112-682: A wandering monastic or holy figure, has spread to many Central Asian languages along with Buddhism and could be the ultimate origin of the word shaman. The word has been reported in Gandhari as ṣamana , in Tocharian A as ṣāmaṃ , in Tocharian B as ṣamāne and in Chinese as 沙門 , shāmén . The term was adopted by Russians interacting with the indigenous peoples in Siberia . It

2208-542: A way that sounds like the masculine declensions in South-Eastern Norwegian dialects. The same does not apply to Swedish common gender, as the declensions follow a different pattern from both the Norwegian written languages. Norwegian Nynorsk , Norwegian Bokmål and most spoken dialects retain masculine, feminine and neuter even if their Scandinavian neighbors have lost one of the genders. As shown,

2304-479: A world-view behind them. Analogously to the way grammar arranges words to express meanings and convey a world, also this formed a cognitive map). Shaman's lore is rooted in the folklore of the community, which provides a "mythological mental map." Juha Pentikäinen uses the concept "grammar of mind." Armin Geertz coined and introduced the hermeneutics , or "ethnohermeneutics", interpretation. Hoppál extended

2400-492: Is a third available gender, so nouns with sexless or unspecified-sex referents may be either masculine, feminine, or neuter. There are also certain exceptional nouns whose gender does not follow the denoted sex, such as the German Mädchen , meaning "girl", which is neuter. This is because it is actually a diminutive of "Magd" and all diminutive forms with the suffix -chen are neuter. Examples of languages with such

2496-534: Is also found in Dravidian languages . (See below .) It has been shown that grammatical gender causes a number of cognitive effects. For example, when native speakers of gendered languages are asked to imagine an inanimate object speaking, whether its voice is male or female tends to correspond to the grammatical gender of the object in their language. This has been observed for speakers of Spanish, French, and German, among others. Caveats of this research include

2592-523: Is also possible for a given noun to be usable with any of several classifiers; for example, the Mandarin Chinese classifier 个 ( 個 ) gè is frequently used as an alternative to various more specific classifiers. Grammatical gender can be realized as inflection and can be conditioned by other types of inflection, especially number inflection, where the singular-plural contrast can interact with gender inflection. The grammatical gender of

2688-613: Is assigned to one of the genders, and few or no nouns can occur in more than one gender. Gender is considered an inherent quality of nouns, and it affects the forms of other related words, a process called "agreement" . Nouns may be considered the "triggers" of the process, whereas other words will be the "target" of these changes. These related words can be, depending on the language: determiners , pronouns , numerals , quantifiers , possessives , adjectives , past and passive participles , articles , verbs , adverbs , complementizers , and adpositions . Gender class may be marked on

2784-528: Is found in the memoirs of the exiled Russian churchman Avvakum . It was brought to Western Europe twenty years later by the Dutch statesman Nicolaes Witsen , who reported his stay and journeys among the Tungusic- and Samoyedic -speaking Indigenous peoples of Siberia in his book Noord en Oost Tataryen (1692). Adam Brand , a merchant from Lübeck , published in 1698 his account of a Russian embassy to China;

2880-518: Is known as the "neurotheological theory". According to Winkelman, shamanism develops reliably in human societies because it provides valuable benefits to the practitioner, their group, and individual clients. In particular, the trance states induced by dancing, hallucinogens, and other triggers are hypothesized to have an "integrative" effect on cognition, allowing communication among mental systems that specialize in theory of mind , social intelligence, and natural history. With this cognitive integration,

2976-418: Is masculine (meaning "lake") its genitive singular form is Sees , but when it is feminine (meaning "sea"), the genitive is See , because feminine nouns do not take the genitive -s . Gender is sometimes reflected in other ways. In Welsh , gender marking is mostly lost on nouns; however, Welsh has initial mutation , where the first consonant of a word changes into another in certain conditions. Gender

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3072-407: Is no record of pure shamanistic societies (although their existence is not impossible). Norwegian social anthropologist Hakan Rydving has likewise argued for the abandonment of the terms "shaman" and "shamanism" as "scientific illusions." Dulam Bumochir has affirmed the above critiques of "shamanism" as a Western construct created for comparative purposes and, in an extensive article, has documented

3168-430: Is not enough to constitute a gender system. In other languages, the division into genders usually correlates to some degree, at least for a certain set of nouns, such as those denoting humans, with some property or properties of the things that particular nouns denote. Such properties include animacy or inanimacy, " humanness " or non-humanness, and biological sex . However, in most languages, this semantic division

3264-416: Is one of the factors that can cause one form of mutation (soft mutation). For instance, the word merch "girl" changes into ferch after the definite article . This only occurs with feminine singular nouns: mab "son" remains unchanged. Adjectives are affected by gender in a similar way. Additionally, in many languages, gender is often closely correlated with the basic unmodified form ( lemma ) of

3360-454: Is only partially valid, and many nouns may belong to a gender category that contrasts with their meaning, e.g. the word for "manliness" could be of feminine gender, as it is in French with "la masculinité" and "la virilité". In such a case, the gender assignment can also be influenced by the morphology or phonology of the noun, or in some cases can be apparently arbitrary. Usually each noun

3456-415: Is reserved for abstract concepts derived from adjectives: such as lo bueno , lo malo ("that which is good/bad"). Natural gender refers to the biological sex of most animals and people, while grammatical gender refers to certain phonetic characteristics (the sounds at the end, or beginning) of a noun. Among other lexical items, the definite article changes its form according to this categorization. In

3552-729: Is the culmination of this cultural evolutionary process—a psychologically appealing method for controlling uncertainty. For example, some shamanic practices exploit our intuitions about humanness: Practitioners use trance and dramatic initiations to seemingly become entities distinct from normal humans and thus more apparently capable of interacting with the invisible forces believed to oversee important outcomes. Influential cognitive and anthropological scientists, such as Pascal Boyer and Nicholas Humphrey , have endorsed Singh's approach, although other researchers have criticized Singh's dismissal of individual- and group-level benefits. Gerardo Reichel-Dolmatoff relates these concepts to developments in

3648-426: Is usually feminine), or may be arbitrary. In a few languages, the assignment of any particular noun (i.e., nominal lexeme, that set of noun forms inflectable from a common lemma) to one grammatical gender is solely determined by that noun's meaning, or attributes, like biological sex, humanness, or animacy. However, the existence of words that denote male and female, such as the difference between "aunt" and "uncle"

3744-529: The Inuit the angakkuq (shamans) fetch the souls of game from remote places, or soul travel to ask for game from mythological beings like the Sea Woman . The way shamans get sustenance and take part in everyday life varies across cultures. In many Inuit groups, they provide services for the community and get a "due payment", and believe the payment is given to the helping spirits. An account states that

3840-504: The Nanai people , a distinct kind of shaman acts as a psychopomp. Other specialized shamans may be distinguished according to the type of spirits, or realms of the spirit world, with which the shaman most commonly interacts. These roles vary among the Nenets , Enets , and Selkup shamans. The assistant of an Oroqen shaman (called jardalanin , or "second spirit") knows many things about

3936-496: The Tucano people , a sophisticated system exists for environmental resources management and for avoiding resource depletion through overhunting. This system is conceptualized mythologically and symbolically by the belief that breaking hunting restrictions may cause illness. The shaman is able to "release" game animals, or their souls, from their hidden abodes. The Piaroa people have ecological concerns related to shamanism. Among

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4032-431: The genders of that language. Whereas some authors use the term "grammatical gender" as a synonym of "noun class", others use different definitions for each. Many authors prefer "noun classes" when none of the inflections in a language relate to sex or gender . According to one estimate, gender is used in approximately half of the world's languages . According to one definition: "Genders are classes of nouns reflected in

4128-426: The spiritual world or dimension. Most shamans have dreams or visions that convey certain messages. Shamans may claim to have or have acquired many spirit guides , who they believe guide and direct them in their travels in the spirit world. These spirit guides are always thought to be present within the shaman, although others are said to encounter them only when the shaman is in a trance . The spirit guide energizes

4224-555: The " Gondwana " type (of circa 65,000 years ago) and the " Laurasian " type (of circa 40,000 years ago). In November 2008, researchers from the Hebrew University of Jerusalem announced the discovery of a 12,000-year-old site in Israel that is perceived as one of the earliest-known shaman burials. The elderly woman had been arranged on her side, with her legs apart and folded inward at the knee. Ten large stones were placed on

4320-455: The "triggers" of the process, because they have an inherent gender, whereas related words that change their form to match the gender of the noun can be considered the "target" of these changes. These related words can be, depending on the language: determiners , pronouns , numerals , quantifiers , possessives , adjectives , past and passive participles , verbs , adverbs , complementizers , and adpositions . Gender class may be marked on

4416-482: The 18th-century writings of Tibetan Buddhist monks in Mongolia and later "probably influenced the formation of European discourse on Shamanism". Shamanism is a system of religious practice. Historically, it is often associated with Indigenous and tribal societies , and involves belief that shamans, with a connection to the otherworld , have the power to heal the sick, communicate with spirits, and escort souls of

4512-555: The Tungus root sā- , meaning "to know". However, Finnish ethnolinguist Juha Janhunen questions this connection on linguistic grounds: "The possibility cannot be completely rejected, but neither should it be accepted without reservation since the assumed derivational relationship is phonologically irregular (note especially the vowel quantities)." Mircea Eliade noted that the Sanskrit word श्रमण , śramaṇa , designating

4608-404: The associated beliefs. He or she accompanies the rituals and interprets the behaviors of the shaman. Despite these functions, the jardalanin is not a shaman. For this interpretative assistant, it would be unwelcome to fall into a trance. As the primary teacher of tribal symbolism, the shaman may have a leading role in this ecological management, actively restricting hunting and fishing. Among

4704-408: The behavior of associated words." Languages with grammatical gender usually have two to four different genders, but some are attested with up to 20. Common gender divisions include masculine and feminine; masculine, feminine, and neuter; or animate and inanimate. Depending on the language and the word, this assignment might bear some relationship with the meaning of the noun (e.g. "woman"

4800-630: The calling of a shaman can be found in the case history of Chuonnasuan , who was one of the last shamans among the Tungus peoples in Northeast China . The wounded healer is an archetype for a shamanic trial and journey. This process is important to young shamans. They undergo a type of sickness that pushes them to the brink of death. This is said to happen for two reasons: Shamans may employ varying materials in spiritual practice in different cultures. Shamans have been conceptualized as those who are able to gain knowledge and power to heal in

4896-400: The circumstances in which it occurs, and the way words are marked for gender vary between languages. Gender inflection may interact with other grammatical categories like number or case . In some languages the declension pattern followed by the noun itself will be different for different genders. The gender of a noun may affect the modifications that the noun itself undergoes, particularly

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4992-514: The community, including the spirits of the deceased. Shamans believe they can communicate with both living and dead to alleviate unrest, unsettled issues, and to deliver gifts to the spirits. Shamans perform a variety of functions depending upon their respective cultures; healing, leading a sacrifice , preserving traditions by storytelling and songs, fortune-telling , and acting as a psychopomp ("guide of souls"). A single shaman may fulfill several of these functions. The responsibilities of

5088-503: The dead to the afterlife . The origins of Shamanism stem from indigenous peoples of far northern Europe and Siberia. Despite structural implications of colonialism and imperialism that have limited the ability of Indigenous peoples to practice traditional spiritualities, many communities are undergoing resurgence through self-determination and the reclamation of dynamic traditions. Other groups have been able to avoid some of these structural impediments by virtue of their isolation, such as

5184-738: The earliest family known to have split off from it, the extinct Anatolian languages (see below ). Modern examples include Algonquian languages such as Ojibwe . Here a masculine–feminine–neuter system previously existed, but the distinction between masculine and feminine genders has been lost in nouns (they have merged into what is called common gender ), though not in pronouns that can operate under natural gender. Thus nouns denoting people are usually of common gender, whereas other nouns may be of either gender. Examples include Danish and Swedish (see Gender in Danish and Swedish ), and to some extent Dutch (see Gender in Dutch grammar ). The dialect of

5280-481: The effect for German speakers has also led to a proposal that the effect is restricted to languages with a two-gender system, possibly because such languages are inclined towards a greater correspondence between grammatical and natural gender. Another kind of test asks people to describe a noun, and attempts to measure whether it takes on gender-specific connotations depending on the speaker's native language. For example, one study found that German speakers describing

5376-464: The fact that they exist outside of what is defined as shamanism and even play similar roles in nonshamanic cultures, for example chanting in the Abrahamic religions . She argues that these expression are unique to each culture that uses them and that such practices cannot be generalized easily, accurately, or usefully into a global religion of shamanism. Because of this, Kehoe is also highly critical of

5472-410: The following: Shamanism is based on the premise that the visible world is pervaded by invisible forces or spirits which affect the lives of the living. Although the causes of disease lie in the spiritual realm, inspired by malicious spirits, both spiritual and physical methods are used to heal. Commonly, a shaman "enters the body" of the patient to confront the spiritual infirmity and heals by banishing

5568-401: The gifts and payments that a shaman receives are given by his partner spirit. Since it obliges the shaman to use his gift and to work regularly in this capacity, the spirit rewards him with the goods that it receives. These goods, however, are only "welcome addenda". They are not enough to enable a full-time shaman. Shamans live like any other member of the group, as a hunter or housewife. Due to

5664-407: The hands of settlers. Belcourt argues that language used to imply “simplicity” in regards to Indigenous culture, is a tool used to belittle Indigenous cultures, as it views Indigenous communities solely as a result of a history embroiled in violence, that leaves Indigenous communities only capable of simplicity and plainness. Anthropologist Mihály Hoppál  [ de ] also discusses whether

5760-408: The head, pelvis, and arms. Among her unusual grave goods were 50 complete tortoise shells, a human foot, and certain body parts from animals such as a cow tail and eagle wings. Other animal remains came from a boar, leopard, and two martens. "It seems that the woman … was perceived as being in a close relationship with these animal spirits", researchers noted. The grave was one of at least 28 graves at

5856-484: The human soul caused by foreign elements. Shamans operate primarily within the spiritual world, which, they believe, in turn affects the human world. The restoration of balance is said to result in the elimination of the ailment. The anthropologist Alice Kehoe criticizes the term "shaman" in her book Shamans and Religion: An Anthropological Exploration in Critical Thinking . Part of this criticism involves

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5952-485: The human world and the spirit worlds. Shamans are said to treat ailments and illnesses by mending the soul. Alleviating traumas affecting the soul or spirit are believed to restore the physical body of the individual to balance and wholeness. Shamans also claim to enter supernatural realms or dimensions to obtain solutions to problems afflicting the community. Shamans claim to visit other worlds or dimensions to bring guidance to misguided souls and to ameliorate illnesses of

6048-490: The hunt; or entertainment ( Inuit throat singing ). Shamans often claim to have been called through dreams or signs. However, some say their powers are inherited. In traditional societies shamanic training varies in length, but generally takes years. Turner and colleagues mention a phenomenon called "shamanistic initiatory crisis", a rite of passage for shamans-to-be, commonly involving physical illness or psychological crisis. The significant role of initiatory illnesses in

6144-504: The hypothesis that shamanism is an ancient, unchanged, and surviving religion from the Paleolithic period. The term has been criticized for its perceived colonial roots, and as a tool to perpetuate perceived contemporary linguistic colonialism. By Western scholars, the term "shamanism" is used to refer to a variety of different cultures and practices around the world, which can vary dramatically and may not be accurately represented by

6240-508: The infectious spirit. Many shamans have expert knowledge of medicinal plants native to their area, and an herbal treatment is often prescribed. In many places shamans learn directly from the plants, harnessing their effects and healing properties, after obtaining permission from the indwelling or patron spirits. In the Peruvian Amazon Basin, shamans and curanderos use medicine songs called icaros to evoke spirits. Before

6336-435: The local variations and emphasizes that shamanism is not a religion of sacred dogmas , but linked to the everyday life in a practical way. Following similar thoughts, he also conjectures a contemporary paradigm shift. Piers Vitebsky also mentions that, despite really astonishing similarities, there is no unity in shamanism. The various, fragmented shamanistic practices and beliefs coexist with other beliefs everywhere. There

6432-429: The mammoth to nomadic European cultures of the early Holocene . On Mezine and other sites at Yeliseevici and Timovka, Joseph Campbell comments: Shamanism Shamanism is a spiritual practice that involves a practitioner ( shaman ) interacting with the spirit world through altered states of consciousness , such as trance . The goal of this is usually to direct spirits or spiritual energies into

6528-764: The merger of masculine and feminine in these languages and dialects can be considered a reversal of the original split in Proto-Indo-European (see below ). Some gender contrasts are referred to as classes ; for some examples, see Noun class . In some of the Slavic languages , for example, within the masculine and sometimes feminine and neuter genders, there is a further division between animate and inanimate nouns—and in Polish , also sometimes between nouns denoting humans and non-humans. (For details, see below .) A human–non-human (or "rational–non-rational") distinction

6624-541: The nomadic Tuvan (with an estimated population of 3000 people surviving from this tribe). Tuva is one of the most isolated Asiatic tribes in Russia where the art of shamanism has been preserved until today due to its isolated existence, allowing it to be free from the influences of other major religions. There are many variations of shamanism throughout the world, but several common beliefs are shared by all forms of shamanism. Common beliefs identified by Eliade (1972) are

6720-602: The notion of cultural appropriation . This includes criticism of New Age and modern Western forms of shamanism, which, according to Kehoe, misrepresent or dilute Indigenous practices. Kehoe also believes that the term reinforces racist ideas such as the noble savage . Kehoe is highly critical of Mircea Eliade 's work on shamanism as an invention synthesized from various sources unsupported by more direct research. To Kehoe, citing practices such as drumming , trance, chanting , entheogen and hallucinogen use, spirit communication , and healing as definitive of shamanism ignores

6816-438: The noun itself, but can also be marked on other constituents in a noun phrase or sentence. If the noun is explicitly marked, both trigger and target may feature similar alternations. As an example, we consider Spanish , a language with two gender categories: "natural" vs "grammatical". "Natural" gender can be masculine or feminine, while "grammatical" gender can be masculine, feminine, or neuter. This third, or "neuter" gender

6912-1022: The noun itself, but will also always be marked on other constituents in a noun phrase or sentence. If the noun is explicitly marked, both trigger and target may feature similar alternations. Three possible functions of grammatical gender include: Moreover, grammatical gender may serve to distinguish homophones. It is a quite common phenomenon in language development for two phonemes to merge, thereby making etymologically distinct words sound alike. In languages with gender distinction, however, these word pairs may still be distinguishable by their gender. For example, French pot ("pot") and peau ("skin") are homophones /po/ , but disagree in gender: le pot vs. la peau . Common systems of gender contrast include: Nouns that denote specifically male persons (or animals) are normally of masculine gender; those that denote specifically female persons (or animals) are normally of feminine gender; and nouns that denote something that does not have any sex, or do not specify

7008-455: The noun, and sometimes a noun can be modified to produce (for example) masculine and feminine words of similar meaning. See § Form-based morphological criteria , below. Agreement , or concord, is a grammatical process in which certain words change their form so that values of certain grammatical categories match those of related words. Gender is one of the categories which frequently require agreement. In this case, nouns may be considered

7104-659: The noun. They are not regularly used in English or other European languages, although they parallel the use of words such as piece(s) and head in phrases like "three pieces of paper" or "thirty head of cattle". They are a prominent feature of East Asian languages , where it is common for all nouns to require a classifier when being quantified—for example, the equivalent of "three people" is often "three classifier people". A more general type of classifier ( classifier handshapes ) can be found in sign languages . Classifiers can be considered similar to genders or noun classes, in that

7200-563: The old Norwegian capital Bergen also uses common gender and neuter exclusively. The common gender in Bergen and in Danish is inflected with the same articles and suffixes as the masculine gender in Norwegian Bokmål . This makes some obviously feminine noun phrases like "a cute girl", "the well milking cow" or "the pregnant mares" sound strange to most Norwegian ears when spoken by Danes and people from Bergen since they are inflected in

7296-418: The physical world for the purpose of healing, divination , or to aid human beings in some other way. Beliefs and practices categorized as "shamanic" have attracted the interest of scholars from a variety of disciplines, including anthropologists, archeologists, historians, religious studies scholars, philosophers and psychologists. Hundreds of books and academic papers on the subject have been produced, with

7392-498: The popularity of ayahuasca tourism in South America, there are practitioners in areas frequented by backpackers who make a living from leading ceremonies. Furthermore, due to the predominant number of female shamans over males, shamanism was and continues to be an integral part of women’s economic liberation. Shamanism often serves as an economic resource due to the requirement of payment for service. This economic revenue

7488-463: The possibility of subjects' "using grammatical gender as a strategy for performing the task", and the fact that even for inanimate objects the gender of nouns is not always random. For example, in Spanish, female gender is often attributed to objects that are "used by women, natural, round, or light" and male gender to objects "used by men, artificial, angular, or heavy." Apparent failures to reproduce

7584-434: The role of Mongols themselves, particularly "the partnership of scholars and shamans in the reconstruction of shamanism" in post-1990/post-communist Mongolia. This process has also been documented by Swiss anthropologist Judith Hangartner in her landmark study of Darhad shamans in Mongolia. Historian Karena Kollmar-Polenz argues that the social construction and reification of shamanism as a religious "other" actually began with

7680-577: The sex of their referent, have come to belong to one or other of the genders, in a way that may appear arbitrary. Examples of languages with such a system include most of the modern Romance languages , the Baltic languages , the Celtic languages , some Indo-Aryan languages (e.g., Hindi ), and the Afroasiatic languages . This is similar to systems with a masculine–feminine contrast, except that there

7776-407: The shaman can better predict the movement of animals, resolve group conflicts, plan migrations, and provide other useful services. The neurotheological theory contrasts with the "by-product" or "subjective" model of shamanism developed by Harvard anthropologist Manvir Singh. According to Singh, shamanism is a cultural technology that adapts to (or hacks) our psychological biases to convince us that

7872-415: The shamans, enabling them to enter the spiritual dimension. Shamans claim to heal within the communities and the spiritual dimension by returning lost parts of the human soul from wherever they have gone. Shamans also claim to cleanse excess negative energies, which are said to confuse or pollute the soul. Shamans act as mediators in their cultures. Shamans claim to communicate with the spirits on behalf of

7968-549: The site, located in a cave in lower Galilee and belonging to the Natufian culture , but is said to be unlike any other among the Epipaleolithic Natufians or in the Paleolithic period. A debated etymology of the word "shaman" is "one who knows", implying, among other things, that the shaman is an expert in keeping together the multiple codes of the society, and that to be effective, shamans must maintain

8064-427: The term "shamanism" is appropriate. He notes that for many readers, "-ism" implies a particular dogma, like Buddhism, Catholicism or Judaism. He recommends using the term "shamanhood" or "shamanship" (a term used in old Russian and German ethnographic reports at the beginning of the 20th century) for stressing the diversity and the specific features of the discussed cultures. He believes that this places more stress on

8160-456: The term in a very broad sense. The term was used to describe unrelated magicoreligious practices found within the ethnic religions of other parts of Asia, Africa, Australasia and even completely unrelated parts of the Americas, as they believed these practices to be similar to one another. While the term has been incorrectly applied by cultural outsiders to many Indigenous spiritual practices,

8256-443: The term to include not only the interpretation of oral and written texts, but that of "visual texts as well (including motions, gestures and more complex rituals, and ceremonies performed, for instance, by shamans)". Revealing the animistic views in shamanism, but also their relevance to the contemporary world, where ecological problems have validated paradigms of balance and protection. Grammatical gender In linguistics ,

8352-477: The term which appeared to be in use: According to the Oxford English Dictionary , a shaman ( / ˈ ʃ ɑː m ə n / SHAH -mən , / ˈ ʃ æ m ə n / SHAM -ən or / ˈ ʃ eɪ m ə n / SHAY -mən ) is someone who is regarded as having access to, and influence in, the world of benevolent and malevolent spirits , who typically enters into a trance state during

8448-459: The use of entheogens or ritual performances. The methods employed are diverse, and are often used together. Just like shamanism itself, music and songs related to it in various cultures are diverse. In several instances, songs related to shamanism are intended to imitate natural sounds , via onomatopoeia . Sound mimesis in various cultures may serve other functions not necessarily related to shamanism: practical goals such as luring game in

8544-419: The used symbols and meanings and therefore trust the shamanic worker. There are also semiotic , theoretical approaches to shamanism, and examples of "mutually opposing symbols" in academic studies of Siberian lore, distinguishing a "white" shaman who contacts sky spirits for good aims by day, from a "black" shaman who contacts evil spirits for bad aims by night. (Series of such opposing symbols referred to

8640-460: The way in which the noun inflects for number and case . For example, a language like Latin , German or Russian has a number of different declension patterns, and which pattern a particular noun follows may be highly correlated with its gender. For some instances of this, see Latin declension . A concrete example is provided by the German word See , which has two possible genders: when it

8736-527: The ways that modern science (systems theory, ecology, new approaches in anthropology and archeology) treats causality in a less linear fashion. He also suggests a cooperation of modern science and Indigenous lore. Shamanic practices may originate as early as the Paleolithic , predating all organized religions, and certainly as early as the Neolithic period. The earliest known undisputed burial of

8832-405: The word "shamanism" among anthropologists. Thomas Downson suggests three shared elements of shamanism: practitioners consistently alter consciousness, the community regards altering consciousness as an important ritual practice, and the knowledge about the practice is controlled. The English historian Ronald Hutton noted that by the dawn of the 21st century, there were four separate definitions of

8928-462: The words “shaman” and “shamanism” do not accurately describe the variety and complexity that is Indigenous spirituality. Each nation and tribe has its own way of life, and uses terms in their own languages. Mircea Eliade writes, "A first definition of this complex phenomenon, and perhaps the least hazardous, will be: shamanism = 'technique of religious ecstasy '." Shamanism encompasses the premise that shamans are intermediaries or messengers between

9024-486: Was introduced to the west after Russian forces conquered the shamanistic Khanate of Kazan in 1552. The term "shamanism" was first applied by Western anthropologists as outside observers of the ancient religion of the Turks and Mongols , as well as those of the neighbouring Tungusic- and Samoyedic -speaking peoples. Upon observing more religious traditions around the world, some Western anthropologists began to also use

9120-468: Was telling the truth". Belief in witchcraft and sorcery, known as brujería in Latin America, exists in many societies. Other societies assert all shamans have the power to both cure and kill. Those with shamanic knowledge usually enjoy great power and prestige in the community, but they may also be regarded suspiciously or fearfully as potentially harmful to others. By engaging in their work,

9216-588: Was vital for female shamans, especially those living during the Chosun Dynasty in Korea (A.D. 1392–1910). In a culture that disapproved of female economic autonomy, the practice of shamanism allowed women to advance themselves financially and independently, in a way that had not been possible for them before. There are two major frameworks among cognitive and evolutionary scientists for explaining shamanism. The first, proposed by anthropologist Michael Winkelman,

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