Guillermo Gómez-Peña : a "new age shaman” in a bohemian theme park

The Marquis de Sade was declared, “the fist commandment of art is ‘never to bore,’” and perhaps no other artist of his generation has embodied this sentiment more than Guillermo Gómez- Peña, the Mexican-born performance artist and cultural theorist living in San Francisco. Since the early 1980s Gómez-Peña, along with his performance troupe La Pocha Nostra, have been engaged in “reverse anthropology” staging “postcolonial” performances that foreground race and intervene in our cultural fears and desires by focusing on our obsession with the exotic. He deftly navigates the “post-multicultural” world – accelerated by globalization and nation branding – by using elaborate performative and interactive elements that expose (to the audience) their deeply embedded cultural stereotypes and desires for the other.

Literature and the shaman: Jung, trauma stories and new origin stories in The Lion, the witch and the wardrobe by C.S. Lewis

The paper first considers the role of Jungian ideas in relation to academic disciplines and to literary studies in particular. Jung is a significant resource in negotiating developments in literary theory because of his characteristic treatment of the ‘other’. The paper then looks at The Lion, the Witch and the Wardrobe (1950) by C.S. Lewis whose own construction of archetypes is very close to Jung’s. By drawing upon new post-Jungian work from Jerome Bernstein’s Living in the Borderland (2005), the novel is revealed to be intimately concerned with narratives of trauma and of origin. Indeed, a Jungian and post-Jungian approach is able to situate the text both within nature and in the historical traumas of war as well as the personal traumas of subjectivity. Where Bernstein connects his work to the postcolonial ethos of the modern Navajo shaman, this new weaving of literary and cultural theory points to the residue of shamanism within the arts of the West. [From the Publisher]

Postglacial vegetation, fire and climate dynamics at Central Chilean Patagonia (Lake Shaman, 44ºS)

A 19 cal ka BP pollen and charcoal record from Lake Shaman (44°S; 71°W, Chile) was analyzed to establish vegetation, fire and climate dynamics of the forest-steppe ecotone in Central Chilean Patagonia. Lake Shaman record indicates that the upper Río Cisnes valley was free of ice at around 19 cal ka BP. From this date and until 14.8 cal ka BP, a grass steppe with high proportions of shrubs associated to colder and drier conditions than present developed in this area. A continuous increase of Nothofagus accompanied by a decline in the steppe shrubs and sudden dominance of paludal over aquatic plants from 11 cal ka BP was associated to effective moisture increase but still under modern values. The replacement of the cold-dry grass-shrub steppe by a similar-than-present forest-steppe ecotone suggests an increase in temperature indicating the onset of the Holocene. At the same time, moderate fire activity suggested by the charcoal record could be related to major fuel availability as consequence of Nothofagus forest expansion. Between 8 and 3 cal ka BP, the record indicates the easternmost position of the forest-steppe ecotone suggesting the highest effective moisture with the establishment of seasonality between 5 and 3 cal ka BP. From 3 cal ka BP, the record indicates a retraction of the forest-steppe ecotone accompanied by a high pollen record variability and an increased fire activity. These late changes suggest decreased effective moisture associated with a high climatic variability. At regional and extra-regional scale, climatic changes at Lake Shaman's record are mostly associated to changes (latitudinal shifts and/or strengthening/weakening) of past Southern Westerlies that were previously recorded along Patagonia from the Lateglacial to the mid-Holocene. During the Late Holocene, a regional pattern characterized by high record variability emerges throughout Central Chilean Patagonia. This variability would be related to (1) low magnitude Southern Westerlies changes probably associated to ENSO and/or SAM or (2) the complex relationships between vegetation, fire and human occupations during the last 3 cal ka.

Haniwa of a Shaman

Sculpture, Japanese, Kofun; 1 ft. 3 55/64 in.x 8 1/2 in.x 4 1/64 in.; earthenware with painted, incised, and applied decoration

The importance of mosquito behavioural adaptations to malaria control in Africa

Over the past decade the use of long-lasting insecticidal nets (LLINs), in combination with improved drug therapies, indoor residual spraying (IRS) and better health infrastructure, has helped reduce malaria in many African countries for the first time in a generation. However, insecticide resistance in the vector is an evolving threat to these gains. We review emerging and historical data on behavioural resistance in response to LLINs and IRS. Overall the current literature suggests behavioural and species changes may be emerging, but the data are sparse and, at times unconvincing. However, preliminary modelling has demonstrated that behavioural resistance could have significant impacts on the effectiveness of malaria control. We propose seven recommendations to improve understanding of resistance in malaria vectors. Determining the public health impact of physiological and behavioural insecticide resistance is an urgent priority if we are to maintain the significant gains made in reducing malaria morbidity and mortality.

A Touch of Red : Archaeological and Ethnographic Approaches to Interpreting Finnish Rock Paintings

Approximately 125 prehistoric rock paintings have been found in the modern territory of Finland. The paintings were done with red ochre and are almost without exception located on steep lakeshore cliffs associated with ancient water routes. Most of the sites are found in the central and eastern parts of the country, especially on the shores of Lakes Päijänne and Saimaa. Using shore displacement chronology, the art has been dated to ca. 5000 – 1500 BC. It was thus created mainly during the Stone Age and can be associated with the so-called ‘Comb Ware’ cultures of the Subneolithic period. The range of motifs is rather limited, consisting mainly of schematic depictions of stick-figure humans, elks, boats, handprints and geometric signs. Few paintings include any evidence of narrative scenes, making their interpretation a rather difficult task. In Finnish archaeological literature, the paintings have traditionally been associated with ’sympathetic’ hunting magic, or the belief that the ritual shooting of the painted animals would increase hunting luck. Some writers have also suggested totemistic and shamanistic readings of the art. This dissertation is a critical review of the interpretations offered of Finnish rock art and an exploration of the potentials of archaeological and ethnographic research in increasing our knowledge of its meaning. Methods used include ’formal’ approaches such as archaeological excavation, landscape analysis and the application of neuropsychological research to the study of rock art, as well as ethnographically ’informed’ approaches that make use of Saami and Baltic Finnish ethnohistorical sources in interpretation. In conclusion, it is argued that although North European hunter-gatherer rock art is often thought to lie beyond the reach of ‘informed’ knowledge, the exceptional continuity of prehistoric settlement in Finland validates the informed approach in the interpretation of Finnish rock paintings. The art can be confidently associated with shamanism of the kind still practiced by the Saami of Northern Fennoscandia in the historical period. Evidence of similar shamanistic practices, concepts and cosmology are also found in traditional Finnish-Karelian epic poetry. Previous readings of the art based on ‘hunting magic’ and totemism are rejected. Most of the paintings appear to depict experiences of falling into a trance, of shamanic metamorphosis and trance journeys, and of ‘spirit helper’ beings comparable to those employed by the Saami shaman (noaidi). As demonstrated by the results of an excavation at the rock painting of Valkeisaari, the painted cliffs themselves find a close parallel in the Saami cult of the 'sieidi', or sacred cliffs and boulders worshipped as expressing a supernatural power. Like the Saami, the prehistoric inhabitants of the Finnish Lake Region seem to have believed that certain cliffs were ’alive’ and inhabited by the spirit helpers of the shaman. The rock paintings can thus be associated with shamanic vision quests, and the making of ‘art’ with an effort to socialize the other members of the community, especially the ritual specialists, with trance visions. However, the paintings were not merely to be looked at. The red ochre handprints pressed on images of elks, as well as the fact that many paintings appear ’smeared’, indicate that they were also to be touched – perhaps in order to tap into the supernatural potency inherent in the cliff and in the paintings of spirit animals.

Uma combinação transgressora e delirante: vida e poesia na obra de Roberto Piva

Este trabalho propõe uma discussão sobre a relação entre vida e poesia na obra do poeta Roberto Piva, cujas influências provém em especial do movimento surrealista e da beat generation que, na obra do poeta, abrange a poética do caos urbano da cidade de São Paulo, as questões relacionadas ao erotismo e, na última etapa, a incursão na esfera sagrada da poesia que conferiu a Piva a designação de poeta-xamã. Situam-se também o autor e a sua obra na literatura brasileira contemporânea, ressaltando-se os aspectos autobiográficos e o diálogo com a Periferia Rebelde

Religious memory as a conveyor of authoritative tradition: The necessary and essential component in a definition of religion

In a landmark book published in 2000, the sociologist Danièle Hervieu-Léger defined religion as a chain of memory, by which she meant that within religious communities remembered traditions are transmitted with an overpowering authority from generation to generation. After analysing Hervieu-Léger’s sociological approach as overcoming the dichotomy between substantive and functional definitions, this article compares a ritual honouring the ancestors in which a medium becomes possessed by the senior elder’s ancestor spirit among the Shona of Zimbabwe with a cleansing ritual performed by a Celtic shaman in New Hampshire, USA. In both instances, despite different social and historical contexts, appeals are made to an authoritative tradition to legitimize the rituals performed. This lends support to the claim that the authoritative transmission of a remembered tradition, by exercising an overwhelming power over communities, even if the memory of such a tradition is merely postulated, identifies the necessary and essential component for any activity to be labelled “religious”.

Entre modernité et tradition : le cas du yoga du Cachemire à Montréal

Le yoga est une pratique ancestrale qui a connu une effervescence phénoménale ces quarante dernières années. S’insérant dans un monde en changement où l’individu et son rapport à son environnement ne sont plus perçus de la même manière, le yoga est une pratique qui véhicule un concept flexible et malléable, ajustable à une société occidentale en changement. Le Québec, et plus spécifiquement Montréal où s'est effectuée notre ethnographie, porte une histoire religieuse encore fortement présente où l’on découvre une effervescence de nouvelles pratiques depuis la Révolution tranquille des années soixante. C’est dans ce cadre que nous avons découvert le yoga cachemirien qui se base sur la tradition du sivaïsme tantrique non-duel du Cachemire. Cette pratique est encore peu connue dans le monde du yoga, bien qu’elle soit déjà bien installée comme objet d’étude dans les milieux académiques (Inde, France, Angleterre, Italie, États-Unis et Canada). Ce yoga se dit « traditionnel » à cause de son orientation non-duelle qui fait écho à l’enseignement délivré dans les tantras de cette tradition. Par ailleurs, cette pratique, majoritairement basée sur le senti et l’exploration tactile, ne porte pas les caractéristiques des yogas type ashtanga, Iyengar ou hatha, disponibles sur le marché. Notre exploration ethnographique s’est donc portée sur le vécu des membres de ce groupe et sur la pratique et le discours de l’enseignant. Les membres, majoritairement d’origine québécoise, appréhendent cette approche et cette sotériologie avec un vécu religieux culturel spécifiquement identifiable, que ce soit au niveau du corps, des idées ou de la formulation qu’ils en font. L’enseignant, quant à lui, présente la pratique comme l’application directe et vécue de la doctrine délivrée dans les tantras de la tradition du sivaïsme cachemirien. La pratique du yoga cachemirien se veut donc traditionnelle tout en s’acculturant au contexte contemporain dans lequel l’enseignement se délivre. Il est alors pertinent de comprendre la dynamique qui se génère dans ce processus de transposition traditionnelle au sein d’un contexte contemporain. C’est donc ce processus de construction/ transformation que nous allons tenter d’expliquer; celui-ci semble s’établir entre continuité traditionnelle et rupture d’éléments redéfinis et réinventés. Nous verrons que dans cette dynamique, observée tant dans le discours que la pratique, les limites ne sont pas aussi hermétiques qu'il n'y paraît : les concepts d’identité culturelle et de temporalité s’entrechoquent, se construisent les unes sur les autres dans un mouvement incessant et vivant.

«Le chef gagne tous les jours de nouveaux sujets» : pouvoir, leadership et organisation sociale chez les Algonquins des lacs Abitibi et Témiscamingue au 19e siècle.

Cette thèse cherche à documenter le changement culturel vécu par les Algonquins des lacs Abitibi et Témiscamingue au 19e siècle, à partir d'une démarche ethnohistorique. Le changement culturel autochtone est souvent perçu comme ayant été défavorable et produit sous l'effet de la contrainte. Cette thèse montre que le contexte changeant du 19e siècle a offert des opportunités permettant aux Algonquins d'apporter des solutions nouvelles à d'anciens problèmes pour lesquels il n'existait pas de solution autrefois. Bien que cette période corresponde à l'amorce de la dépossession territoriale des Algonquins, on n'y observe pas, à cette période, de stress environnemental ayant pu induire ces changements. Cette étude se fait sous le concept unificateur du pouvoir. Le pouvoir dans la conception algonquine est une qualité intrinsèque, qui peut fluctuer au cours d'une vie. Il est manifeste par l'habileté d'une personne à faire fléchir le sort en sa faveur et à déjouer l'infortune. Il est également transmissible à l'intérieur de certaines familles. Au début du 19e siècle, certaines personnes étaient réputées détenir beaucoup de pouvoir et leur leadership ne pouvait être remis en question. Ainsi, il existait des chefs héréditaires et des chamanes puissants et parfois craints. J'avance qu'après l'introduction du catholicisme, les Algonquins ont utilisé cette religion pour se prémunir contre un pouvoir perçu comme démesuré. Ils ont également pris l'initiative de mettre en œuvre le mode de scrutin prévu à la Loi sur les Indiens afin de désigner des chefs choisis pour leur compétence et éloigner des personnes craintes ou incompétentes. Ils ont également mis en place des mesures de protection, évitant de concentrer trop de pouvoir entre les mains d'un chef élu. Le siècle a vu émerger une place plus grande pour la bande comme entité sociale algonquine. En effet, les rassemblements estivaux au niveau de la bande se sont amorcés à cette période, d'abord en conséquence de la participation aux brigades de transport des marchandises, puis à la tenue estivale des missions catholiques. À la fin du siècle, les chefs se sont vus attribuer un pouvoir de représentation politique très grand et ont joué un rôle social grandissant au niveau de la bande.

Caminando entre médicos y chamanes. Un documental sobre la salud en el Amazonas colombiano

En el departamento de Amazonas el servicio de salud es precario pues no se tienen en cuenta las necesidades particulares de la región, las condiciones demográficas, geográficas y las tradiciones culturales y ancestrales que hacen parte de la medicina tradicional indígena.

Percusión corporal en Indonesia y Sudáfrica : recursos para el aula

Resumen en inglés. Resumen basado en el de la publicación

Shamanic journeying imagery, constructivism and the affect bridge technique

Shamanic journeying imagery arguably occurs across cultures and historical epochs. However, to what extent is the content of the journeying imagery a construction of the shaman's cultural milieu, belief structures, autobiographical memories, and so forth. The present article finds the literature inconclusive on this question. It is suggested that attempts to answer it face a fundamental methodological problem: how to detect contextual influences on imagery that the shaman cannot report on because they are outside his/her present consciousness and memory. The authors propose a partial solution: Watkins' (1971) Affect Bridge, a memory “uncovering” technique used in hypnosis. A non-hypnotic version of the technique developed by one of the authors for inquiry into shamanic journeying imagery is then described.