SHAMANISM AND

PERFORMING ARTS

Papers and Abstracts for the 2nd Conference of the International

Society for Shamanistic Research July 11—17, 1993, Budapest, Hungary

Edited by

Mihaly HOPPAL and Pal PAKICSY

Ethnographic Institute, Hungarian Academy of Sciences

BUDAPEST 1993

1993 © M. Hoppal and P. Paricsy

ISBN 963 7762 94 9

Typography by PP Editors, Ltd., Budapest Printed by Akaprint Ltd., Budapest

9320902

Contents

Alekseyev, Eduard (Russia) - Yakut Shamanic Singing (To the Problem of the Interaction Between the Musical and Verbal Components) 73

Allio, Fiorella (France) - The Divine Gesture and Its Human Cue 139

Anttonen, Veikko (Finland) - Transgressing Bodily and Territorial Boundaries (Interpreting Shamanism as a Form of Religion from the Point of View of the Category of the Sacred) 95

Ashikhmina, L.I. (Russia) - Reflection of Shaman Rituals in Archaeological Materials of the Northern Sub-Urals 76

Balzer, Marjorie Mandelstam (USA) - The Poetry of Sakha Shamanism 86

Berglie, Per-Arne (Sweden) - Performative Aspects of Spirit-Medium Activities among Tibetans 8

Berti, Daniela (Italy) - The Meaning of Dance in Nepalese Shamanism 91

Birtalan, Agnes (Hungary) - The Gariin Ongon 'Hand-Idol' of the Mongolian Shamans 135

Boglar, Lajos (Hungary) - On the Shamanism of the Guarani Indians . . 145

Brae de la Perriere, B§n6dicte (France) - Adaptation of a Burmese Collection of Hymns from the Royal Cult of the 37 naq to its Present Form 66

Cauquelin, Josiane (France) - Oral Expression Among

the Puyuma Shamans of Southeastern Taiwan 72

Chao Cang (China) - Shamanism in the Qing Court 10

Corradi-Musi, Carla (Italy) - The Shaman—actor in the Finno-Ugric Area - Some Considerations on his Ritual Theat re 7

Dobzhanskaya, Oksana (Russia) - The Music in the Nganasan Shaman Ritual 77

Dooley, J.A. (Turkey) - Hamlet 's Shamanic Origins: North American Ritual, Danish Saga and Hamlet 108

Dulam, S. (Mongolia) - Even, M.-D. (France) - Darkha t Shaman 's Invocation in Mongolia and its Structural Peculiarity 142

Ecsedy, Ildik6 (Hungary) - Shamanism in Ancient China 129

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4 Falvay, Karoly (Hungary) - Shamanistic Ideas Found

within the Romanian Cult of"calus" 127

Georgievich, N.A. (Russia) - Shamanism and Art 67

Girfanova, A. (Russia) - Shamanism among the Udeghe 31

Goodman, Felicitas D. (USA) - Masked Trance Dances

at Cuyamungue: A Modern-Day Shamanistic Performance 37

Gorokhov, Semyon N. (Russia) - The Costume of a Tungus Shamaness . 12

Guillemoz, Alexandre (France) - A Yot'am Kut in Seoul by the Female Shaman Hong Insun 87

Gunson, Niel (Australia) - Shamanic Story and Song Cycles in Polynesia 133

Hamayon, R.N. (France) - Are "Trance", "Ecstasy" and Similar

Concepts Appropriate in the Study of Shamanism? 147

Hamrin, Tina (Sweden) - "Dancing Religion" in Hawai'i 92

Hansen, Klaus Georg (Denmark) - The Late Eskimologist Professor Svend Frederiksen's (1906-1967) Unpublished Work on Eskimo Shamanism 69

Heping Song (China) - Outline of the Performing Art of the Manchu Shaman Tiaoshen 23

Hoppal, Mihaly (Hungary) - Performing Shamanism in Siberian Rock Art 116

Horwitz, Jona than (Denmark) - Shamanic Rites Seen from a Shamanic Perspective 134

J i an Xian Shun (China) - Shaman Singing and Dancing of Invoking God in the Imperial Palace of Qing Dynasty 96

J in Hui (China) - The Shamanic Ritual of Knife-Ladder among the Xibes 54

Karpati , Janos (Hungary) - Lion Dance in Korea and J a p a n (Structural Analogy of a Common Shamanic Tradition) 138

Kendall, Laurel (USA) - Encounters with Korean Ancestors: Rituals, Stories, and Dreams 90

Kerezsi, Agnes (Hungary) - The Eastern-Khanty Shamanism (In the Light of the Activity of a Genuine Shaman, Leonid Mikhailovits Sopotsin) 97

Khrushcheva, Margarita (Russia) - The Udmurt Kuriskyon

Magic Rhythmic Formulas of Speech Intoning 59

Kister, Daniel A. (Korea) - Korean Shaman Drama 81

Konakov, N.D. (Russia) - Reminiscences of Shamanism among the Komi People 18

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_ — — 5 Lisha Li (United Kingdom) - How and Why Sound Works

in Shamanic Ritual and Healing Process in Manchuria 106 Liu Guiteng (China) - Shamanism and the Shaman's Musical

Instruments: Magic Drum and Waist-bell 61 Maskarinec, Gregory G. (USA) - Preparatory Texts of Nepali Shamans:

Mantars Preliminary to Every Ceremony 89 Mastromattei, Romano (Italy) - A Shamaness' seance in Nepal 36 Mukhopleva, S.D. (Russia) - Manuscripts on Shamanism

of the Yakut Scientific Center (Y.S.C.) 53 Nicoletti, Martino (Italy) - Struggle, Victory, Defeat: Warlike Traits

in Himalayan Shamanism and in Bon 128 Olah, Andor (Hungary) - The Role of Shamanism in Contemporary

Therapeutics 137 Pang Tatiana (Russia) - An Attempt on the Classification

of the Sibe Shamans 57

Pavlova, T.V. (Russia) - The Peculiarities of Even Shaman Singing . . . . 21

Pluzhnikov, N. - Balalaeva, O. (Russia) - The Battle of Two Shamans 43

P6cs, 6va (Hungary) - Cult of the Dead and Magic, Shamanism and Witchcraft (The Characteristics of a European Paradigm) 144

Riboli, Diana (Italy) - Shamanic Paraphernalia and Dances among the Chepang Shamans (South Nepal) 122

Romanova, E.N. (Russia) -The Yakut White Shamans 52

Sales, Anne de (France) - The Role of the Fool in Some Shamanic Rites (Nepal, Siberia) 146

Semenov, Victor - Nesanelis, Dmitri (Russia) - Agaric Saga of Forest Siberian Nenets 20

Sharapov, Valery (Russia) - Wooden Plastic in the Context of Shamanistic World View of the Salym Khanty 17

Shi Kun (USA) - Performing Images of the Chinese Shamans Rock Art and Ritual / Healing Dance 70

Sichenko, Galina (Russia) - Shamanism of the Northern Altaians (Chelkan and Kumandin) 71

Singh, Kameshwar Prasad (India) - Impact of Shamanism on Indian Society - A Microscopic Study 141

Sleptsov, Platon (Russia) - The Yakut Shamanism: Functions and Genesis 58

Soldatova, Galina - Komarov, Eugene (Russia) - Two Types of Mansi Shamanism 107

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8 Sommarstrom, Bo (Sweden) - Pilgrimage to Sri Amarnath Cave

in Kashmir 13!) Stross, Brian - Graza-Valdes, Leoncio A. (USA) - The Shamanic

Fire of Maya Creation 25 Tabishalieva, Araza (Russia) - The Traces of Shamanism

in the Kirghiz Art 64 Takako Yamada (Japan) - The Ladakhi Shaman as Performer

of Oneness with Local Gods (Lha) 80 Takefusa Sasamori (Japan) - Musical Efficacy in the Ritual Practice

of Blind Female Shamans (itako) in Northern Japan 51 Taylor, J. Garth (Canada) - Clothing and Equipment

of Inuit Shamans 133 Uray-Kohalmi, Catherine (Hungary) - The Shaman and

the World of Souls 94 Vasileva, Nina (Russia) - Shamanism and the System

of Spiritual-Moral Values 65 Voigt, Vilmos (Hungary) - Sha-Woman, Sha-Man 22 Waida, M. (Canada) - The Patterns of Initiation

in Japanese Shamanism 24 Wang Hong-gang (China) - Contemporary Manchu

Shamanism in China 47 Watanabe, Hitoshi (Japan) - Ainu Shaman as Accuser

of Taboo-Breakers (A Functional Study on the Religion of Northern Hunger-Gatherers) 143

Wetzel, Elisabeth (The Netherlands) - The Role of Music in Programs for Pregnant Women and Its Influence on the Unborn Child 149

Yohko Kino (Japan) - The Rituals of Korean Shamansin Japan (Shamanistic Ceremonies of Shimbangfrom Cheju Island) 140

Yoon Yte-Hew (Korea) - The Structure of Shaman Myths 3(5

Index 151

Abstracts 2nd International Conference of the ISSR

WOODEN PLASTIC IN THE CONTEXT OF SHAMANISTIC WORLD VIEW

OF THE SALYM KHANTY

Valery Sharapov (Russia)

While examining the institute of personal and family spirits of the Khantys of special interest is-the ritual of making anthropomorphic figures. Up to these days the Salym Khantys preserve the tradition of carving personal spirit-helpers (aitonkeli) for the members of the family, leaving the native home for a long time or for ever. The aitonkeli is thought to be able to miss the native place and to make its owner come back, for some time at least.

An aitonkeli is made only on the request of the future owner. For that the tree is to be chosen in the sacred cedar grove, - the grove, where there is the holy labaz (a small wooden house on wooden pillars) of the tunkh, who is thought to be the master of the territory, where the "customer" of the aitonkeli was born. In the past the suitable tree was chosen by the shaman during kamlaniya. At present it is chosen by "customer" himself, by his father or by the keeper of the tunkh (tunkh kort). Whoever chooses the tree, the figure of aitonkeli can be carved only by the tunkh kort. The day before it a bloodless sacrifice (pore) takes place, and the next morning the tunkh kort leaves for the sacred grove. The whole procedure of making the aitonkeli should be finished before midday.

The tunkh kort comes up to the chosen tree from the western side, bows and asks for the permission to cut a chock out of its trunk. After that he goes around the tree with the sun, spreads out a white cloth on the southern side, very close to the tree, so that the chips would not fall on the ground, and starts cutting a chunk (20x30 cm). The tunkh kort tries not to injure the core of the trunk. It is allowed to make only aitonkeli from the chosen tree, because, as the Khantys believe, the tree will be linked with the owner of the aitonkeli by an invisible thread. If, later on, the tree dries or falls down, it is thought that the aitonkeli does not want to accompany its master.

The aitonkeli is carved on the white cloth, so that after the work all the chips could be put together in a clean place, where nobody

2nd International Conference of the ISSR Abstracts

walks. During the procedure of making the spirithelper the tunkh kort strictly follow some define rules and regular succession of operations. First the outline of the head is carved - from the top of the chock (in the direction of growth). The face is made from the layer next to the core of the tree. Then the figure is carved as if in a spiral down against the sun. The procedure ends with carving eyes and ears (after toes have been marked) - "to see and hear". The Khantys believe tha t personal spirits-helpers are children of aitonkeli - the master of family territory. So, according to the canons, the figure of aitonkeli should reproduce that of tunkh in miniature. The latter combines the features of all its zoomorphical images. (In this case: legs look like bear paws; hands - owl wings; tapes on a frock -snakes. That is understood, bears and snakes are spirits-helpers of tunkh, and he himself can turn into owl.)

The sex of the spirit-helper is defined according to the sex of the "customer" and is marked only by the symbolics of the clothing.

Having dressed the aitonkeli, the tunkh kort passes it to the "customer" for "animation". The "customer" must blow three times at the aitonkeli's face and pronounce the following words: "I'm giving you breath, now you are alive, you are my son (daughter), now you will help me". From now on the aitonkeli is thought to help its owner in his life. After the human death the figure of its spirit-helper would be given back under that tree it has been made on.

REMINISCENCES OF SHAMANISM AMONG THE KOMI PEOPLE

N.D. Konakov (Russia)

The Komi people were Christianized early: the Komi-Zyrian in the end of the 14th century, and the Komi-Permians in the second half of the 15th century. Naturally, such long stay in the Orthodox Church led to destruction of world view system of the ancient Komi, to inversion and loss of traditional beliefs. Nevertheless, basis of tra-

Abstracts 2nd International Conference of the ISSR