Where does 'the self' in 'myself' begin and end? And what do ideas of 'spirit' tell us about the nature of human selfhood? To investigate these poorly understood matters, veteran anthropologist, neo-shaman and paranormal healer Roy Willis spent five months in a remote part of northern Zambia exploring human consciousness in a fascinating and sometimes terrifying series of adventures. This absorbing book tells the story of Willis' and his three local colleagues' quest, as they participate in and film rituals of ecstatic union with nature spirits and talk in depth with experts in managing the awesome powers of a world beyond the ordinary. The narrative follows the research team's day-to-day involvement with rituals of spirit revelation, healing, and exorcism, their encounters with the evil powers of sorcery, and the sometimes troubled relations between team members. The African healers in this book emerge both as exceptional individuals and as pioneering explorers of consciousness. Their experience is surprisingly congruent with our present sense of multiple and shifting selfhoods in the age of global electronic communication.

"Where does 'the self' in 'myself' begin and end? And what do ideas of 'spirit' tell us about the nature of human selfhood? To investigate these poorly understood matters, veteran anthropologist, neo-shaman and paranormal healer Roy Willis spent five months in a remote part of northern Zambia exploring human consciousness in a fascinating and sometimes terrifying series of adventures. This absorbing book tells the story of Willis' and his three local colleagues' quest, as they participate in and film rituals of ecstatic union with nature spirits and talk in depth with experts in managing the awesome powers of a world beyond the ordinary. The narrative follows the research team's day-to-day involvement with rituals of spirit revelation, healing, and exorcism, their encounters with the evil powers of sorcery, and the sometimes troubled relations between team members. The African healers in this book emerge both as exceptional individuals and as pioneering explorers of consciousness. Their experience is surprisingly congruent with our present sense of multiple and shifting selfhoods in the age of global electronic communication."--Bloomsbury Publishing.

The study of supernatural powers is fraught with vexing hermeneutical challenges, which aggravate further in the African context. While on the one hand Western anthropology tends to discount the idea of supernatural powers by attempting to 'explain them away', on the other Western biblical scholarship has mainly worked from the premise of 'demythologizing' them. But none of these approaches make tangible sense to African scholars for whom supernatural powers constitute an integral component of their spiritual psyche. This book, based on an examination of over a thousand documentary sources (both classic and modern), attempts to address the issue of interpreting supernatural powers from an African worldview. The author analyzes, identifies, and critiques major hermeneutical errors and offers a 'bridging hermeneutic' using the method of reader-response criticism.

In the current model of health dispensation in South Africa there are two major paradigms, the spirit-inspired tradition of izangoma sinyanga and biomedicine. These operate at best in parallel, but more often than not are at odds with one another. This book, based on the author’s personal experience as a practitioner of traditional African medicine, considers the effects of the absence of spirit in biomedicine on collaborative relationships. Given the unprecedented challenge of the HIV/AIDS epidemic in the country, the author suggests that more cooperation is vital. Taking a critical look at the role of anthropology in this endeavor, she proposes the development of a “language of spirit” by means of which the spirit-inspired aetiology of izangoma sinyanga may be made comprehensible to academic scientists and applicable to medical interventions. The author discusses white izangoma in the context of current debates on healing and hybridity and insists that there exists a powerful role for izangoma in the realm of societal healing. Above all, the book constitutes a start in what the author hopes will develop into an ongoing intellectual conversation between traditional African healing, academe, and biomedicine in South Africa.

The cognitive science of religion has made a persuasive case for the view that a number of different psychological systems are involved in the construction and transmission of notions of extranatural agency such as deities and spirits. Until now this work has been based largely on findings in experimental psychology, illustrated mainly with hypothetical or anecdotal examples. In The Mind Possessed, Emma Cohen considers how the psychological systems undergirding spirit concepts are activated in real-world settings. Spirit possession practices have long had a magnetizing effect on academic researchers but there have been few, if any, satisfactory theoretical treatments of spirit possession that attempt to account for its emergence and spread globally. Drawing on ethnographic data collected during eighteen months of fieldwork in Belém, northern Brazil, Cohen combines fine-grained descriptions and analyses of mediumistic activities in an Afro-Brazilian cult house with a scientifically-grounded explanation for the emergence and spread of ideas about spirits, possession and healing. Cohen shows why spirit possession and its associated activities are inherently attention-grabbing. Making a radical departure from traditional anthropological, medicalist and sociological analyses, she argues that a cognitive approach offers more precise and testable hypotheses concerning the spread and appeal of spirit concepts and possession activities. This timely book presents new lines of enquiry for the cognitive science of religion (a rapidly growing field of interdisciplinary scholarship) and challenges the theoretical frameworks within which spirit possession practices have traditionally been understood.

A guide to worldwide shamanism and shamanistic practices, emphasizing historical and current cultural adaptations. This two-volume reference is the first international survey of shamanistic beliefs from prehistory to the present day. In nearly 200 detailed, readable entries, leading ethnographers, psychologists, archaeologists, historians, and scholars of religion and folk literature explain the general principles of shamanism as well as the details of widely varied practices. What is it like to be a shaman? Entries describe, region by region, the traits, such as sicknesses and dreams, that mark a person as a shaman, as well as the training undertaken by initiates. They detail the costumes, music, rituals, artifacts, and drugs that shamans use to achieve altered states of consciousness, communicate with spirits, travel in the spirit world, and retrieve souls. Unlike most Western books on shamanism, which focus narrowly on the individual's experience of healing and trance, Shamanism also examines the function of shamanism in society from social, political, and historical perspectives and identifies the ancient, continuous thread that connects shamanistic beliefs and rituals across cultures and millennia.

Joan D. Koss-Chioino and Philip Hefner's new volume is unique in exploring the meaning of spiritual transformation and healing with new research from a scientific perspective. An interdisciplinary group of contributors-anthropological, psychological, medical, theological, and biological scientists-investigate the role of religious communities and healing practitioners, with spiritual transformation as their medium of healing. Individual authors evaluate the meaning of spiritual transformations and the consequences for those who experience it; the contributions of indigenous healing systems; new frameworks for neurological and physiological correlates of transformative religious experiences; the support from neuroscience for the radical empathy and intersubjective exchange that takes place in healing practices; and evidence for universal elements of the healing process. This exciting new book will be an invaluable resource for those generally interested in the role of religion in society, across the sciences, social sciences, and all religious traditions. With a foreword by Solomon H. Katz.

Dancing at the crossroads used to be young people ́s opportunity to meet and enjoy themselves on mild summer evenings in the countryside in Ireland - until this practice was banned by law, the Public Dance Halls Act in 1935. Now a key metaphor in Irish cultural and political life, ́dancing at the crossroads ́ also crystallizes the argument of this book: Irish dance, from Riverdance (the commercial show) and competitive dancing to dance theatre, conveys that Ireland is to be found in a crossroads situation with a firm base in a distinctly Irish tradition which is also becoming a prominent part of European modernity. Helena Wulff is Associate Professor of Social Anthropology at Stockholm University. Publications include Twenty Girls (Almqvist & Wiksell International, 1988), Ballet across Borders (Berg, 1998), Youth Cultures (co-edited with Vered Amit-Talai, Routledge, 1995), New Technologies at Work (co-edited with Christina Garsten, Berg, 2003). Her research focusses on dance, visual culture, and Ireland.

The first history of Lake Tanganyika and of eastern Africa's relationship with the wider Indian Ocean World during the nineteenth century.

A remarkable array of people have been called shamans, while the phenomena identified as shamanism continues to proliferate. This second edition of the Historical Dictionary of Shamanism contains with examples from antiquity up to today, and from Siberia (where the term “shaman” originated) to Amazonia, South Africa, Chicago and many other places. Many claims about shamans and shamanism are contentious and all are worthy of discussion. In the most widespread understandings, terms seem to refer particularly to people who alter states of consciousness or enter trances in order to seek knowledge and help from powerful other-than-human persons, perhaps “spirits”. But this says only a little about the artists, community leaders, spiritual healers or hucksters, travelers in alternative realities and so on to which the label “shaman” has been applied. This second edition contains a chronology, an introduction, and extensive bibliography. The dictionary contains over 500 cross-referenced dictionary entries on individuals, groups, practices and cultures that have been called “shamanic”. This book is an excellent access point for students, researchers, and anyone wanting to know more about Shamanism.