Shamanism ( /ˈʃɑːmən/ SHAH-mən or /ˈʃeɪmən/ SHAY-mən) is a term used in a variety of anthropological, historical and popular contexts to refer to certain magico-religious practices that involve a practitioner reaching altered states of consciousness in order to encounter and interact with the spirit world.^[2] A shaman is a person regarded as having access to, and influence in, the world of benevolent and malevolent spirits, who typically enters a trance state during a ritual, and practices divination and healing.^[3] The exact definition and use of the term "shamanism" has been highly debated by scholars, with no clear consensus on the issue.

The term "shamanism" originates from the Tungusic languages of eastern Siberia, and was originally used by western scholars to describe the practices of certain types of magico-religious specialist within Central and Northern Asia. Upon learning more about religious traditions across the world, western scholars also used the term "shamanism" in reference to similar magico-religious practices found within the indigenous religions of other parts of Asia, Africa, Australasia and the Americas. Various historians have argued that shamanism also played a role in many of the pre-Christian religions of Europe, and that shamanistic elements may have survived in popular culture right through to the Early Modern period. Various archaeologists and historians of religion have also suggested that shamanism may have been a dominant religious practice for humanity during the Palaeolithic.

Mircea Eliade writes, "A first definition of this complex phenomenon, and perhaps the least hazardous, will be: shamanism = "technique of religious ecstasy".^[4] Shamanism encompasses the belief that shamans are intermediaries or messengers between the human world and the spirit worlds. Shamans are said to treat ailments/illness by mending the soul. Alleviating traumas affecting the soul/spirit restores the physical body of the individual to balance and wholeness. The shaman also enters supernatural realms or dimensions to obtain solutions to problems afflicting the community. Shamans may visit other worlds/dimensions to bring guidance to misguided souls and to ameliorate illnesses of the human soul caused by foreign elements. The shaman operates primarily within the spiritual world, which in turn affects the human world. The restoration of balance results in the elimination of the ailment.^[4]

Shamanic beliefs and practices have attracted the interest of scholars from a wide variety of disciplines, including anthropologists, archaeologists, historians, religious studies scholars and psychologists. Hundreds of books and academic papers on the subject have been produced, with a peer-reviewed academic journal being devoted to the study of shamanisms. In the 20th century, many westerners involved in the counter-cultural movement adopted magico-religious practices influenced by indigenous shamanisms from across the world, creating the Neoshamanic movement.

Terminology[link]

Etymology[link]

The word "shaman" is based upon the Tungusic word "šamán", which was used to refer to certain magico-religious specialists by the Tungusic-speakers of eastern Siberia.^[5] The Tungusic term was subsequently adopted by Russians interacting with the indigenous peoples in Siberia, first appearing in print in 1672, in the published memoirs of the exiled Russian churchman Avvakum.^[6] This word was then introduced to the English-speaking world by the Dutch traveler Nicolaes Witsen in his 1692 book Noord en Oost Tataryen, which detailed his travels among the Tungusic- and Samoyedic-speaking indigenous peoples of Siberia.^[7]

Definitions[link]

There is no single agreed upon definition for the word "shamanism" among anthropologists. The English historian Ronald Hutton noted that by the dawn of the 21st century, there were four separate definitions of the term which appeared to be in use. The first of these uses the term to refer to "anybody who contacts a spirit world while in an altered state of consciousness." The second definition limits the term to refer to those who contact a spirit world while in an altered state of consciousness at the behest of others. The third definition attempts to distinguish shamans from other magico-religious specialists who are believed to contact spirits, such as "mediums", "witch doctors", "spiritual healers" or "prophets", by claiming that they undertake a particular technique not used by the others. Problematically, scholars advocating this position have failed to agree on what this defining technique should be. The fourth definition identified by Hutton uses "shamanism" to refer to the indigenous religions of Siberia and neighbouring parts of Asia.^[8]

Russian postcard based on a photo taken in 1908 by S. I. Borisov, showing a female shaman, of probable Khakas ethnicity.^[9]

Initiation and learning[link]

Shamans are normally "called" by dreams or signs which require lengthy training, however, shamanic powers may be inherited.

Turner and colleagues^[10] mention a phenomenon called shamanistic initiatory crisis. A rite of passage for shamans-to-be, commonly involving physical illness and/or psychological crisis. The significant role of initiatory illnesses in the calling of a shaman can be found in the detailed case history of Chuonnasuan, the last master shaman among the Tungus peoples in Northeast China.^[11]

The wounded healer is an archetype for a shamanizing journey. This process is important to the young shaman. S/he undergoes a type of sickness that pushes her or him to the brink of death. This happens for two reasons:

1. The shaman crosses over to the under world. This happens so the shaman can venture to its depths to bring back vital information for the sick, and the tribe.
2. The shaman must become sick to understand sickness. When the shaman overcomes her or his own sickness s/he will hold the cure to heal all that suffer. This is the uncanny mark of the wounded healer.^[12]

Roles[link]

Nez Perce medicine man, performing his mysteries over a dying man, 1832 by George Catlin, Smithsonian American Art Museum.

The shaman's social role is usually defined by the obligations, actions and responsibilities expected of them within their individual cultures.

South Moluccan Shaman exorcising evil spirits occupying children, Buru. 1920.

Shamans gain knowledge and the power to heal by entering into the spiritual world or dimension. Most shamans have dreams or visions that tell them certain things. The shaman may have or acquire many spirit guides, who often guide and direct the shaman in his/her travels in the spirit world. These spirit guides are always present within the shaman though others only encounter them when the shaman is in a trance. The spirit guide energizes the shaman, enabling him/her to enter the spiritual dimension. The shaman heals within the spiritual dimension by returning 'lost' parts of the human soul from wherever they have gone. The shaman also cleanses excess negative energies which confuse or pollute the soul.^{[citation needed]}

Shamans act as mediators in their culture.^[13][14] The shaman communicates with the spirits on behalf of the community, including the spirits of the deceased. The shaman communicates with both living and dead to alleviate unrest, unsettled issues, and to deliver gifts to the spirits. Shamans assist in soul retrieval. In shamanism it is believed that part of the human soul is free to leave the body. The soul is the axis mundi, the center of the shamanic healing arts. Shamans change their state of consciousness allowing their free soul to travel and retrieve ancient wisdom and lost power.^{[citation needed]}

Because a portion of the soul is free to leave the body it will do so when dreaming, or it will leave the body to protect itself from potentially damaging situations, be they emotional or physical. In situations of trauma the soul piece may not return to the body on its own, and a shaman must intervene and return the soul essence.^{[citation needed]}

Among the Selkups, the sea duck is a spirit animal because ducks fly in the air and dive in the water. Thus ducks belong to both the upper world and the world below.^[15] Among other Siberian peoples these characteristics are attributed to water fowl in general.^[16] Among many Native Americans, the jaguar is a spirit animal because jaguars walk on earth, swim in water, and climb in trees. Thus jaguars belong to all three worlds, Sky, Earth, and Underworld.

Shamans perform a variety of functions depending upon their respective cultures;^[17] healing,^[18][19] leading a sacrifice,^[20] preserving the tradition by storytelling and songs,^[21] fortune-telling,^[22] and acting as a psychopomp (literal meaning, "guide of souls").^[23] A single shaman may fulfill several of these functions.^[17]

The functions of 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 cumulative group, depending on culture), and/or curing (healing) of ailments. The ailments may be either purely physical afflictions—such as disease, which may be cured by gifting, flattering, threatening, or wrestling the disease-spirit (sometimes trying all these, sequentially), and which may be completed by displaying 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 (on account of a frightening experience), which may be likewise cured by similar methods. Usually in most languages a different term other than the one translated "shaman" is 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 shaman who perform more specialized functions. For example, among the Nani people, a distinct kind of shaman acts as a psychopomp.^[24] 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 shaman (paper;^[25] online^[26]). Among the Huichol,^[27] there are two categories of shaman. This demonstrates the differences among shamans within a single tribe.

Among the Hmong people, the shaman or the Ntxiv Neej (Tee-Neng), acts as healer. The Ntxiv Neej also performs rituals/ceremonies designed to call the soul back from its many travels to the physical human body. A Ntxiv Neej may use several shamanistic tools such as swords, divinity horns, a gong (drum), or finger bells/jingles. All tools serve to protect the spirits from the eyes of the unknown, thus enabling the Ntxiv Neej to deliver souls back to their proper owner. The Ntxiv Neej may wear a white, red, or black veil to disguise the soul from its attackers in the spiritual dimension.

Boundaries between the shaman and laity are not always clearly defined. Among the Barasana of Brazil, there is no absolute difference between those men recognized as shamans and those who are not^{[citation needed]}. At the lowest level, most adult men have abilities as shamans and will carry out the same functions as those men who have a widespread reputation for their powers and knowledge. The Barasana shaman knows more myths and understands their meaning better, nonetheless the majority of adult men also know many myths.^[28]

Among Eskimo peoples the laity have experiences which are commonly attributed to the shamans of those Eskimo groups. Daydream, reverie, and trance are not restricted to shamans.^[29] Control over helping spirits is the primary characteristic attributed to shamans. The laity usually employ amulets, spells, formulas, songs.^[29][30] Among the Greenland Inuit, the laity have greater capacity to relate with spiritual beings. These people are often apprentice shamans who failed to complete their initiations.^[31]

The assistant of an Oroqen shaman (called jardalanin, or "second spirit") knows many things about the associated beliefs. He or she accompanies the rituals and interprets the behavior of the shaman.^[32] Despite these functions, the jardalanin is not a shaman. For this interpretative assistant, it would be unwelcome to fall into trance.^[33]

Gender and sexuality[link]

Recent archaeological evidence suggests that the earliest known shamans—dating to the Upper Paleolithic era in what is now the Czech Republic—were women.^[34]

Shamans may exhibit a two-spirit identity, assuming the dress, attributes, role or function of the opposite sex, gender fluidity and/or same-sex sexual orientation. This practice is common, and found among the Chukchi, Sea Dayak, Patagonians, Araucanians, Arapaho, Cheyenne, Navajo, Pawnee, Lakota, and Ute, as well as many other Native American tribes. Indeed, these two-spirited shamans were so widespread as to suggest a very ancient origin of the practice. See, for example, Joseph Campbell's map in his The Historical Atlas of World Mythology [Vol I: The Way of the Animal Powers: Part 2: p. 174] Such two-spirit shamans are thought to be especially powerful, and Shamanism so important to ancestral populations that it may have contributed to the maintenance of genes for transgendered individuals in breeding populations over evolutionary time through the mechanism of "kin selection". [see final chapter of E.O. Wilson's "Sociobiology: The New Synthesis] They are highly respected and sought out in their tribes, as they will bring high status to their mates.

Duality and bisexuality are also found in the shamans of Burkina Faso (Africa). References to this can be found in several works of Malidoma Somé, a writer who was born and initiated there.

Ecological aspect[link]

Resources for human consumption are easily depletable in tropical rainforests. Among 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. As the primary teacher of tribal symbolism, the shaman may have a leading role in this ecological management, actively restricting hunting and fishing. The shaman is able to "release" game animals, or their souls, from their hidden abodes.^[35][36] The Piaroa people have ecological concerns related to shamanism.^[37] Among the Eskimo, shamans fetch the souls of game from remote places,^[38][39] or soul travel to ask for game from mythological beings like the Sea Woman.^[40]

Economics[link]

The way shamans get sustenance and take part in everyday life varies among cultures. In many Inuit groups, they provide services for the community and get a "due payment" (cultures^[who?] believe the payment is given to the helping spirits^[41]), but these goods are only "welcome addenda." They are not enough to enable shamanizing as a full-time activity. Shamans live like any other member of the group, as hunter or housewife.^[41][31]

Beliefs[link]

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)^[4] are the following:

• Spirits exist and they play important roles both in individual lives and in human society.
• The shaman can communicate with the spirit world.
• Spirits can be benevolent or malevolent.
• The shaman can treat sickness caused by malevolent spirits.
• The shaman can employ trance inducing techniques to incite visionary ecstasy and go on vision quests.
• The shaman's spirit can leave the body to enter the supernatural world to search for answers.
• The shaman evokes animal images as spirit guides, omens, and message-bearers.
• The shaman can tell the future, scry, throw bones/runes, and perform other varied forms of divination

Shamanism is based on the premise that the visible world is pervaded by invisible forces or spirits which affect the lives of the living.^[42] Although the causes of disease lie in the spiritual realm, inspired by malicious spirits or witchcraft, 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 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 a spirit can be summoned it must teach the shaman its song.^[42] 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 was telling the truth".

Belief in witchcraft and sorcery, known as brujería in Latin America, exists in many societies. These distinguish shamans who cure from sorcerers who harm. Other societies assert all shamans have the power to both cure and kill. Shamanic knowledge usually enjoys great power and prestige in the community,^{[citation needed]} but it may also be regarded suspiciously or fearfully as potentially harmful to others.

By engaging in their work, a shaman is exposed to significant personal risk, from the spirit world, from enemy shamans, or from the means employed to alter the shaman's state of consciousness. Shamanic plant materials can be toxic or fatal if misused. Failure to return from an out-of-body journey can lead to death^{[citation needed]}. Spells are commonly used to protect against these dangers, and the use of more dangerous plants is often very highly ritualized.

Soul and spirit concepts[link]

The variety of functions described above may seem like distinct tasks, but they may be united by underlying soul and spirit concepts.

Soul

This concept can generally explain more, seemingly unassociated phenomena in shamanism:^[43][44][45]

Healing

This concept may be based closely on the soul concepts of the belief system of the people served by the shaman (online^[18]). It may consist of retrieving the lost soul of the ill person.^[46] See also the soul dualism concept.

Scarcity of hunted game

This problem can be solved by "releasing" the souls of the animals from their hidden abodes. Besides that, many taboos may prescribe the behavior of people towards game, so that the souls of the animals do not feel angry or hurt, or the pleased soul of the already killed prey can tell the other, still living animals, that they can allow themselves to be caught and killed.^[47][48] For the ecological aspects of shamanistic practice, and related beliefs, see below.

Infertility of women

This problem can be cured by obtaining the soul of the expected child.

Spirits

Beliefs related to spirits can explain many different phenomena.^[49] For example, the importance of storytelling, or acting as a singer, can be understood better if we examine the whole belief system. A person who can memorize long texts or songs, and play an instrument, may be regarded as the beneficiary of contact with the spirits (eg. Khanty people).^[50]

Practice[link]

Generally, the shaman traverses the axis mundi and enters the spirit world by effecting a transition of consciousness, entering into an ecstatic trance, either autohypnotically or through the use of entheogens. The methods employed are diverse, and are often used together. Methods for effecting such trances are:

Shamans will often observe dietary or customary restrictions particular to their tradition. These restrictions are more than just cultural. For example, the diet followed by shamans and apprentices prior to participating in an ayahuasca ceremony includes foods rich in tryptophan (a biosynthetic precursor to serotonin) as well as avoiding foods rich in tyramine, which could induce hypertensive crisis if ingested with MAOIs such as are found in ayahuasca brews.^[42]

Music, songs[link]

Just like shamanism itself,^[51] music and songs related to it in various cultures are diverse, far from being alike. In several instances, songs related to shamanism are intended to imitate natural sounds, via onomatopoeia.^[52]

Sound mimesis in various cultures may serve other functions not necessarily related to shamanism: practical goals as luring game in the hunt;^[53] or entertainment (Inuit throat singing).^[53][54]

Paraphernalia[link]

Shamans may have various kinds of paraphernalia in different cultures.

Goldes shaman priest in his regalia

Artist's depiction of a Shaman's drum with a three-world cosmology.^[55] The vertical arrow symbolizes the World Tree, which stands in the center of the world.^[56] It unites the underworld, the earthly world, and heaven.^[57] This presentation can be found on shaman drums of the Turks, Mongols and Tungusic peoples in Central Asia and Siberia.

• Drum – The drum is used by shamans of several peoples in Siberia, the Inuit, and many other cultures all over the world,^[58] although its usage for shamanistic seances may be lacking among the Inuit of Canada.^[59] The beating of the drum allows the shaman to achieve an altered state of consciousness or to travel on a journey between the physical and spiritual worlds.^[60] Much fascination surrounds the role that the acoustics of the drum play to the shaman. Shaman drums are generally constructed of an animal-skin stretched over a bent wooden hoop, with a handle across the hoop.
• Feathers – In numerous North and South American cultures, as well as in Europe and Asia, birds are seen as messengers of the spirits. Feathers are often used in ceremonies and in individual healing rituals.
• Rattle – Found mostly among South American^[61] and African peoples. Also used in ceremonies among the Navajo and in traditional ways in their blessings and ceremonies.
• Gong – Often found through South East Asia, Far Eastern peoples.
• Pipe – Used for smoking various tobaccos and psychoactive herbs (e.g. tobacco in North and South America, cannabis in India).
• Sword – In the Hmong culture, a holy sword will always be used in the practice to protect the shaman from wandering "evil" spirits as he travels to the spirit world.
• Shake – Found mostly in the Hmong culture, the shaman begins his practice by rattling, which turns into a shake. It is the process of communicating with his shamanistic spirits to guide him to the spirit world.
• Long Table – A flexible wooden table, approximately nine by two feet, is used in the Hmong culture; the table transforms into a "flying horse" in the spirit world.
• Rooster – A rooster is often used in the Hmong culture. A shaman uses a rooster when he journeys to the unknown. It is said that the rooster shields the shaman from wandering "evil" spirits by making him invisible; thus, the evil spirits only see the rooster's spirit.

Academic study[link]

Sami shaman with his drum

Cognitive, semiotic, hermeneutic approaches[link]

As mentioned, a (debated) approach explains the etymology of word "shaman" as meaning "one who knows".^[62][63] Really, the shaman is a person who is an expert in keeping together the multiple codes of the society. Accordingly, the society's codes are the manifestation of the society's underlying complex belief system. Thus to be effective, shamans maintain a comprehensive view in their mind which gives them certainty of knowledge.^[51] The shaman uses (and the audience understands) multiple codes. Shamans express meanings in many ways: verbally, musically, artistically, and in dance. Meanings may be manifested in objects such as amulets.^[63]

The shaman knows the culture of his or her community well,^[14][64][65] and acts accordingly. Thus, their audience knows the used symbols and meanings—that is why shamanism can be efficient: people in the audience trust it.^[65] For example, the shaman's drumming can appear to its members as certainty of knowledge—this explains the above described etymology for the word "shaman" as meaning "one who knows."^[66]

There are semiotic theoretical approaches to shamanism,^[67][68][69] ("ethnosemiotics"). The symbols on the shaman's costume and drum can refer to Power animals, or to the rank of the shaman.

There are also examples of "mutually opposing symbols", 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.^[70] (Series of such opposing symbols referred to 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?).^[51][71] Shaman's lore is rooted in the folklore of the community, which provides a "mythological mental map".^[72][73] Juha Pentikäinen uses the concept "grammar of mind".^[73][74] Linking to a Sami example, Kathleen Osgood Dana writes:

Juha Pentikäinen, in his introduction to Shamanism and Northern Ecology, explains how the Sámi drum embodies Sámi worldviews. He considers shamanism to be a ‘grammar of mind’ (10), because shamans need to be experts in the folklore of their cultures (11).^[75]

Armin Geertz coined and introduced the hermeneutics,^[76] "ethnohermeneutics",^[71] approaches to the practice of interpretation. Hoppál extended 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 ritual, and ceremonies performed for instance by shamans)".^[77] It not only reveals the animistic views hiding behind shamanism, but also conveys their relevance for the contemporary world, where ecological problems have validated paradigms about balance and protection.^[73]

Ecological approaches, systems theory[link]

Other fieldworks use systems theory concepts and ecological considerations to understand the shaman's lore. Desana and Tucano Indians have developed a sophisticated symbolism and concepts of "energy" flowing between people and animals in cyclic paths. Gerardo Reichel-Dolmatoff relates these concepts to developments in the ways that modern science (systems theory, ecology, new approaches in anthropology and archeology) treats causality in a less linear fashion.^[35] He also suggests a cooperation of modern science and indigenous lore (online^[78]).

Hypotheses on origins[link]

Shamanic practices may originate as early as the Paleolithic, predating all organized religions,^[79][80] and certainly as early as the Neolithic period.^[80] Early anthropologist theorize that shamanism develop as a magic to ensure a successful hunt or gathering of food.Evidence in caves and rock with drawings support indications that shamanism started during the Paleolithic era. One such picture featured half-animal, with face and legs a man, with antlers and a tail of a stag.^[81]

Archaeological evidence exists for Mesolithic shamanism. In November 2008, researchers announced the discovery of a 12,000-year-old site in Israel that they regard 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 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 at 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 Natufians or in the Paleolithic period.^[82]

Clinical trial[link]

The Kaiser Permanente Center For Health Research in Portland, Oregon conducted a phase I study into the effectiveness of shamanic healing as a treatment for chronic face and jaw pain. Twenty-three women who were diagnosed with Temporomandibular Joint Disorders (TMDs) participated in the study. At the end of treatment only four were clinically diagnosed with the TMDs present at the beginning of the study.^[83]

Historical-Anthropological School of Folkloristics[link]

Folklorists have evaluated the presence of remnants of shamanism and shamanic practice in folktales from around the world. Michael Berman identified the genre of the shamanic story, examples of which are only produced by folk groups with shamanic cosmology or a shamanic world view. Kultkrantz points out that, “in areas where shamanism has long been a thing of the past, many tales contain only vague, piecemeal or inaccurate recollections of shamans and their like.” ^[84] The presence of distinctive characteristics and features of shamanic stories help folklorists and anthropologists reconstruct a culture’s practice of shamanism. ^[85]

Decline and revitalization / tradition-preserving movements[link]

Shamanism is believed to be declining around the world. Possibly due to other religious influences, like Christianity, that want people who practice shamanism to convert to their own religion. Another reason is western views of shamanism as primitive and superstitious. Whalers who frequently interact with Inuit tribes are one source of this decline in that region.^[86]

A recent photograph: shaman doctor of Kyzyl, 2005. (Details missing). Attempts are being made to preserve and revitalize Tuvan shamanism:^[87] former authentic shamans have begun to practice again, and young apprentices are being educated in an organized way.^[88]

In many areas, former shamans ceased to fill the functions in the community they used to, as they felt mocked by their own community,^[89] or regarded their own past as a deprecated thing, and are unwilling to talk about it to an ethnographer.^[90]

Moreover, besides personal communications of former shamans, folklore texts may narrate directly about a deterioration process. For example, a Buryat epic text details the wonderful deeds of the ancient "first shaman" Kara-Gürgän:^[91] he could even compete with God, create life, steal back the soul of the sick from God without his consent. A subsequent text laments that shamans of older times were stronger, possessing capabilities like omnividence,^[92] fortune-telling even for decades in the future, moving as fast as bullet; the texts contrast them to the recent heartless, unknowing, greedy shamans.^[93]

In most affected areas, shamanistic practices ceased to exist, with authentic shamans dying and their personal experiences following. The loss of memories is not always lessened by the fact the shaman is not always the only person in a community who knows the beliefs and motifs related to the local shaman-hood (laics know myths as well, among Barasana, even though less;^[28] there are former shaman apprentices unable to complete the learning among Greenlandic Inuit peoples,^[31] moreover, even laics can have trance-like experiences among Eskimos;^[29] the assistant of a shaman can be extremely knowledgeable among Dagara^[32][33]). Although the shaman is often believed and trusted exactly because he/she "accommodates" to the "grammar" of the beliefs of the community,^[65] but several parts of the knowledge related to the local shamanhood consist of personal experiences of the shaman (illness), or root in his/her family life (the interpretation of the symbolics of his/her drum),^[94] thus, those are lost with his/her death. Besides that, in many cultures, the entire traditional belief system has become endangered (often together with a partial or total language shift), the other people of the community remembering the associated beliefs and practices (or the language at all) became old or died, many folklore memories (songs, texts) went forgotten—this may threaten even such peoples which could preserve their isolation until the middle of the 20th century, like the Nganasan.^[95]

Some areas could enjoy a prolonged resistance due to their remoteness.

• Variants of shamanism among Eskimo peoples were once a widespread (and very diverse) phenomenon, but today are rarely practiced, and they were already in the decline among many groups even in the times when the first major ethnological researches were done,^[96] e.g. among Polar Eskimos, in the end of 19th century, Sagloq died, the last shaman who was believed to be able to travel to the sky and under the sea—and many other former shamanic capacities were lost in that time as well, like ventriloquism and sleight-of-hand.^[97]
• The isolated location of Nganasan people allowed shamanism to be a living phenomenon among them even in the beginning of 20th century,^[98] the last notable Nganasan shaman's séances could be recorded on film in the 1970s.^[99]

After exemplifying the general decline even in the most remote areas, let us^[who?] mention that there are revitalization or tradition-preserving efforts as a response. Besides collecting the memories,^[100] there are also tradition-preserving^[101] and even revitalization efforts,^[102] led by authentic former shamans (for example among Sakha people^[103] and Tuvans^[88]). However, according to Richard L. Allen, Research & Policy Analyst for the Cherokee Nation, they are overwhelmed with fraudulent Shaman. "One may assume that anyone claiming to be a Cherokee "shaman, spiritual healer, or pipe-carrier", is equivalent to a modern day medicine show and snake-oil vendor."^[104] In fact, there is no Cherokee word for Shaman or Medicine Man. The Cherokee word for "medicine" is Nvowti which means "power".