This dissertation examines the discursive production of mudang, also known as shamans, during the late Chosŏn Dynasty (eighteenth to nineteenth-centuries) and during the Japanese colonial period in Korea (1910-1945). The many discursive sites on mudang articulated various types of difference, often based on gender and urban/rural divides. This dissertation explores four bodies of work: eighteenth to nineteenth-century neo-Confucian reformist essays, late nineteenth-century western surveys of Korea, early twentieth-century newspapers and journals, and early ethnographic studies. The mudang was used throughout this period to reinforce gendered distinctions, prescribe spatial hierarchies, and promote capitalist modernity. In particular, institutional developments in shamanism studies under colonial rule, coupled with an expanded print media critique against mudang, signalled the needs and desires to pronounce a distinct indigenous identity under foreign rule. Chapter one traces three pre-colonial discursive developments, Russian research on Siberian shamanism under Catherine the Great, neo-Confucian writings on "mudang," and Claude Charles Dallet’s late nineteenth-century survey of Korean indigenous practices. Chapter Two examines the last decade of the nineteenth-century, studying the simultaneous emergence of Isabella Bird Bishop’s expanded discussion on Korean shamanism alongside early Korean newspapers’ social criticisms of mudang. Chapter Three looks at Korean newspapers and journals as the source and product of an urban discourse from 1920-1940. Chapter Four examines the same print media to consider why mudang were contrasted from women as ethical household consumers and scientific homemakers. Chapter Five looks at Ch’oe Nam-sŏn and Yi Nŭng-hwa’s 1927 treatises on Korean shamanism as a celebration of ethnic identity which became a form of intervention in an environment where Korean shamanism was used to justify colonial rule.

This dissertation examines the discursive production of mudang, also known as shamans, during the late Chosŏn Dynasty (eighteenth to nineteenth-centuries) and during the Japanese colonial period in Korea (1910-1945). The many discursive sites on mudang articulated various types of difference, often based on gender and urban/rural divides. This dissertation explores four bodies of work: eighteenth to nineteenth-century neo-Confucian reformist essays, late nineteenth-century western surveys of Korea, early twentieth-century newspapers and journals, and early ethnographic studies. The mudang was used throughout this period to reinforce gendered distinctions, prescribe spatial hierarchies, and promote capitalist modernity. In particular, institutional developments in shamanism studies under colonial rule, coupled with an expanded print media critique against mudang, signalled the needs and desires to pronounce a distinct indigenous identity under foreign rule. Chapter One traces three pre-colonial discursive developments, Russian research on Siberian shamanism under Catherine the Great, neo-Confucian writings on "mudang," and Claude Charles Dallet’s late nineteenth-century survey of Korean indigenous practices. Chapter Two examines the last decade of the nineteenth-century, studying the simultaneous emergence of Isabella Bird Bishop’s expanded discussion on Korean shamanism alongside early Korean newspapers’ social criticisms of mudang. Chapter Three looks at Korean newspapers and journals as the source and product of an urban discourse from 1920-1940. Chapter Four examines the same print media to consider why mudang were contrasted from women as ethical household consumers and scientific homemakers. Chapter Five looks at Ch’oe Nam-sŏn and Yi Nŭng-hwa’s 1927 treatises on Korean shamanism as a celebration of ethnic identity which became a form of intervention in an environment where Korean shamanism was used to justify colonial rule.

This thesis examines the use and promotion of shamanic themes in contemporary Canadian Inuit art, being the principle venue in which Inuit identity is presented to non-Inuit in Canada and internationally. The image of Inuit identity promoted through the arts since the mid-twentieth century is arguably the product of non-Inuit state authorities, but Inuit artists themselves are increasingly asserting their voice in their arts and crafts, thereby challenging the image of Inuit identity to non-Inuit. This project first problematizes the history of contemporary Inuit art, where the construction of Inuit identity was heavily prescribed, and then turns to the shifts occurring in Inuit art to highlight the process of identity construction and the agency of Inuit within it. In the process, this project challenges the static conceptualization of minority identities in diverse societies by both state authorities and majority populations. This dissertation contends that Inuit art and identity are fluid concepts and there must be an emphasis made to permit for their fluidity, to avoid affirming a static minority identity in a diverse society, whether in the public or state forums. Consequently, the effort to assert the authenticity of these intangible concepts is contrary to the ideals of diversity and equality promoted in Canada.

Nessa tese de doutorado busquei apresentar relações e encontros ocorridos entre uma enfermeira, que trabalha com espiritualidade e cachimbo, num Centro Espiritual, com comunidades indígenas entre a etnia Guarani e curandeiros de Puebla no México. Apresentando essas relações trouxe temas da Espiritualidade, sua importância nos momentos atuais tanto na Educação como na Saúde. Dentro da Espiritualidade, uma abordagem sobre a Nova Era e o Neo-xamanismo, a partir de diversos autores e pesquisadores dessas linhas. Também, dentro da linha da Nova Era, apresento algumas tradições xamânicas e rituais utilizados com Plantas Sagradas, ou Plantas Enteógenas. Entre os trabalhos antropológicos com indígenas, apresento uma visão atual das dificuldades encontradas com a falta de terras, dificuldade nas políticas públicas em relação aos povos indígenas. Apresento alguns trabalhos junto aos Guarani, aprofundando o tema Xamanismo, mas na perspectiva das mulheres xamã, das Kunha Karaí, que usam o cachimbo (petÿguá) para o trabalho de cura. A pesquisa foi feita a partir de um trabalho etnográfico, desenvolvido em algumas aldeias Guarani do estado do RS e um contato no México com algumas curandeiras de Puebla. Com o povo Guarani a abordagem etnográfica aprofundou o tema da educação a partir da Palavra e do Conselho, que são fundamentais para a construção da pessoa Guarani. / In this doctorate thesis, I sought to present the relations and meetings occurred between a nurse, which works with spirituality and pipe in an Spiritual Center, with indigenous communities including the Guarani ethnicity and healers from Puebla, in Mexico. By presenting these relations, subjects related to Spirituality arises, together with its current importance in Education and Health. Within Spirituality, we present an approach about New Age and Neoshamanism, from many authors and researches of these subjects. Additionally, within the New Age subject, I present some of the shamanic traditions and rituals using Sacred Plants or Entheogenic Plants. Considering the anthropologic work made with indigenous, I present a current view of the challenges found by landlessness, difficulties in public policies in relation to indigenous people. I also present some work about the Guarani people, deepening the Shamanism subject in the shamanic women perspective, the Kunha Karaí, which use the pipe (petÿguá) for the spiritual healing work. This research was made from a ethnographic work, developed in some Guarani villages in the state of Rio Grande do Sul and a contact in Mexico with some healers of Puebla. With the Guarani people the ethnographic approach deepened the education subject from the Word and the Council, which are fundamental to the construction of the Guarani person.

This study discusses the practices and the healing rituals of shamans and healers of Wassu-Cocal's tribe in Alagoas, Brazilian's Northeast region. The purpose of this research is to describe the socio-cultural contexts about the transformation from ordinary person to shamans and healers, their healing rituals and the meanings of the disease. This research intends to contribute to highlight the theme of shamanism in the Brazilian Northeast native region, also striving to reconnect this issue to South American ethnology context. / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho aborda as práticas e os rituais de cura dos pajés e curandeiros Wassu-Cocal, na Zona da Mata de Alagoas, nordeste brasileiro. O objetivo é descrever os contextos socioculturais que envolvem a transformação da pessoa em pajé e curandeira, seus rituais de cura e os significados da doença. A intenção deste trabalho é contribuir para trazer à tona a temática do xamanismo no nordeste indígena num esforço para reaproximar a questão no âmbito da etnologia sul-americana.

Made available in DSpace on 2016-06-02T19:00:30Z (GMT). No. of bitstreams: 1 5846.pdf: 5676826 bytes, checksum: 963dad4516ecb83414ff9e5e020e9c72 (MD5) Previous issue date: 2014-02-25 / Financiadora de Estudos e Projetos / Result of a field work among the Awá-Guajá, a Tupi-Guarani speaking people of Eastern Amazon, this dissertation focuses on the various relations of alterity that are currently being lived and experienced with the many powers that act directly and indirectly in Awá life. Are these Others, now approaching or distancing, but always present in some way, whether in speech, in memory or in action. The transformation is constant and the present study attempts to explore some of these developments whose dialogues, multiplied as they are, become essential for us to think about the Awá-Guajá politics. To this end, I go through certain paths that lead us to these agents full of enemies and/or affines: karaí (non-Indians), kamará (other Indians), awá ka a pahara (other Awá) and karawara (celestial beings). Sometimes ambiguous, these Others give the tonality of a "new indigenous politics whose contours never cease to be problematized. / Fruto de uma pesquisa de campo entre os Awá-Guajá, povo Tupi-Guarani do Leste Amazônico, esta dissertação tem como ponto central as diversas relações de alteridade que estão sendo atualmente vividas e experimentadas com as várias potências que atuam direta e indiretamente na vida Awá. São esses Outros, que ora se aproximam, ora se distanciam, porém estão sempre presentes de alguma forma, seja no discurso, na memória ou na ação. A transformação é constante e o presente trabalho busca explorar alguns momentos desses desdobramentos cujos diálogos, multiplicados que são, se fazem centrais para pensarmos as políticas Awá-Guajá. Para tal, percorro certos caminhos que nos levam a estes agentes cheios de inimigos e/ou afins: karaí (não índios), kamará (outros índios), awá ka a pahara (outros Awá) e karawara (seres celestes). Por vezes ambíguos, estes Outros dão as tonalidades de uma nova política indígena cujos contornos nunca deixam de ser problematizados.

Nessa tese de doutorado busquei apresentar relações e encontros ocorridos entre uma enfermeira, que trabalha com espiritualidade e cachimbo, num Centro Espiritual, com comunidades indígenas entre a etnia Guarani e curandeiros de Puebla no México. Apresentando essas relações trouxe temas da Espiritualidade, sua importância nos momentos atuais tanto na Educação como na Saúde. Dentro da Espiritualidade, uma abordagem sobre a Nova Era e o Neo-xamanismo, a partir de diversos autores e pesquisadores dessas linhas. Também, dentro da linha da Nova Era, apresento algumas tradições xamânicas e rituais utilizados com Plantas Sagradas, ou Plantas Enteógenas. Entre os trabalhos antropológicos com indígenas, apresento uma visão atual das dificuldades encontradas com a falta de terras, dificuldade nas políticas públicas em relação aos povos indígenas. Apresento alguns trabalhos junto aos Guarani, aprofundando o tema Xamanismo, mas na perspectiva das mulheres xamã, das Kunha Karaí, que usam o cachimbo (petÿguá) para o trabalho de cura. A pesquisa foi feita a partir de um trabalho etnográfico, desenvolvido em algumas aldeias Guarani do estado do RS e um contato no México com algumas curandeiras de Puebla. Com o povo Guarani a abordagem etnográfica aprofundou o tema da educação a partir da Palavra e do Conselho, que são fundamentais para a construção da pessoa Guarani. / In this doctorate thesis, I sought to present the relations and meetings occurred between a nurse, which works with spirituality and pipe in an Spiritual Center, with indigenous communities including the Guarani ethnicity and healers from Puebla, in Mexico. By presenting these relations, subjects related to Spirituality arises, together with its current importance in Education and Health. Within Spirituality, we present an approach about New Age and Neoshamanism, from many authors and researches of these subjects. Additionally, within the New Age subject, I present some of the shamanic traditions and rituals using Sacred Plants or Entheogenic Plants. Considering the anthropologic work made with indigenous, I present a current view of the challenges found by landlessness, difficulties in public policies in relation to indigenous people. I also present some work about the Guarani people, deepening the Shamanism subject in the shamanic women perspective, the Kunha Karaí, which use the pipe (petÿguá) for the spiritual healing work. This research was made from a ethnographic work, developed in some Guarani villages in the state of Rio Grande do Sul and a contact in Mexico with some healers of Puebla. With the Guarani people the ethnographic approach deepened the education subject from the Word and the Council, which are fundamental to the construction of the Guarani person.

Nessa tese de doutorado busquei apresentar relações e encontros ocorridos entre uma enfermeira, que trabalha com espiritualidade e cachimbo, num Centro Espiritual, com comunidades indígenas entre a etnia Guarani e curandeiros de Puebla no México. Apresentando essas relações trouxe temas da Espiritualidade, sua importância nos momentos atuais tanto na Educação como na Saúde. Dentro da Espiritualidade, uma abordagem sobre a Nova Era e o Neo-xamanismo, a partir de diversos autores e pesquisadores dessas linhas. Também, dentro da linha da Nova Era, apresento algumas tradições xamânicas e rituais utilizados com Plantas Sagradas, ou Plantas Enteógenas. Entre os trabalhos antropológicos com indígenas, apresento uma visão atual das dificuldades encontradas com a falta de terras, dificuldade nas políticas públicas em relação aos povos indígenas. Apresento alguns trabalhos junto aos Guarani, aprofundando o tema Xamanismo, mas na perspectiva das mulheres xamã, das Kunha Karaí, que usam o cachimbo (petÿguá) para o trabalho de cura. A pesquisa foi feita a partir de um trabalho etnográfico, desenvolvido em algumas aldeias Guarani do estado do RS e um contato no México com algumas curandeiras de Puebla. Com o povo Guarani a abordagem etnográfica aprofundou o tema da educação a partir da Palavra e do Conselho, que são fundamentais para a construção da pessoa Guarani. / In this doctorate thesis, I sought to present the relations and meetings occurred between a nurse, which works with spirituality and pipe in an Spiritual Center, with indigenous communities including the Guarani ethnicity and healers from Puebla, in Mexico. By presenting these relations, subjects related to Spirituality arises, together with its current importance in Education and Health. Within Spirituality, we present an approach about New Age and Neoshamanism, from many authors and researches of these subjects. Additionally, within the New Age subject, I present some of the shamanic traditions and rituals using Sacred Plants or Entheogenic Plants. Considering the anthropologic work made with indigenous, I present a current view of the challenges found by landlessness, difficulties in public policies in relation to indigenous people. I also present some work about the Guarani people, deepening the Shamanism subject in the shamanic women perspective, the Kunha Karaí, which use the pipe (petÿguá) for the spiritual healing work. This research was made from a ethnographic work, developed in some Guarani villages in the state of Rio Grande do Sul and a contact in Mexico with some healers of Puebla. With the Guarani people the ethnographic approach deepened the education subject from the Word and the Council, which are fundamental to the construction of the Guarani person.

This thesis examines the use and promotion of shamanic themes in contemporary Canadian Inuit art, being the principle venue in which Inuit identity is presented to non-Inuit in Canada and internationally. The image of Inuit identity promoted through the arts since the mid-twentieth century is arguably the product of non-Inuit state authorities, but Inuit artists themselves are increasingly asserting their voice in their arts and crafts, thereby challenging the image of Inuit identity to non-Inuit. This project first problematizes the history of contemporary Inuit art, where the construction of Inuit identity was heavily prescribed, and then turns to the shifts occurring in Inuit art to highlight the process of identity construction and the agency of Inuit within it. In the process, this project challenges the static conceptualization of minority identities in diverse societies by both state authorities and majority populations. This dissertation contends that Inuit art and identity are fluid concepts and there must be an emphasis made to permit for their fluidity, to avoid affirming a static minority identity in a diverse society, whether in the public or state forums. Consequently, the effort to assert the authenticity of these intangible concepts is contrary to the ideals of diversity and equality promoted in Canada.

The topic of this paper is the disenchantment of the world and a possible ontological status of "mystical beings" such as fairies or power animals. I deal with this topic in three areas, namely in the positivist hegemony, where the existence of such beings is absurd, in the depth psychology of Carl Gustav Jung, where they are identified as archetypal symbols, and in the urban shamanism, where the existence of these beings is presented as a matter of fact. At first, I use the method of Foucault and the analysis of Adorno and Horkheimer to trace the ontological prescription that made the existence of such beings unthinkable for us, and I identify it in the select theories of John Locke and Henri Bergson. Here I find the prescription of homogeneity to be the principal ontological condition which allows only one possible mode of being and all beings that do not fulfill this condition can exist only as psychological entities. I read then Jung's work and urban shamanism as answers that aim to justify the status of these beings on this ontological ground. Jung finds in them an articulation of deep psychological forces in his theory of collective unconscious, and thus guarantees their significance but does not deny their ultimate psychological status. However, shamanism postulates their existence in a...